tag:blogger.com,1999:blog-70368502024-03-07T14:56:44.959-08:00CallinghomeMy way of lifeAmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.comBlogger50125tag:blogger.com,1999:blog-7036850.post-1149421091188432422006-06-04T04:37:00.000-07:002006-06-04T04:38:11.343-07:00Written by Layth<br /><br />[DISCLAIMER: THIS ARTICLE IS CONTROVERSIAL IN ITS FINDINGS AND ONLY REPRESENTS THE VIEWS OF THE AUTHOR. IT MAY NOT REPRESENT THE VIEWS OF OTHER FREE-MINDS MEMBERS. HOWEVER, IT HAS BEEN POSTED FOR ITS THOUGHT-PROVOKING CONTENT]<br />Preface: This article has been written with the intent of looking into humankind's history through the legacy of the Patriarch Abraham and some of the messengers that followed. The search for the actual Mohammed will take us to several locations in the Middle East, ending with conclusions that are quite different from today’s perceived history.<br />---------------------------------<br />Over 1,400 years ago a new 'Scripture' was introduced to the World which re-confirmed man's covenant with God and re-introduced the laws of God that were similarly revealed to Abraham, Moses and Jesus.<br />This Scripture was known as the ‘Quran,’ and its recipient (an Arab speaker) was to spread the word to all regions - starting with his own.<br />“And this is a Scripture which We have sent down, blessed, authenticating what is present with him, and that you may warn the capital of the towns and those around it. And those who believe in the Hereafter believe in it, and they are dedicated to their contact-method.” (The Message 6:92)<br />This new Prophet was Mohammed (see 48:29) , and in this article we will attempt to separate 'Myth' from 'Reality' and piece together the correct narration of where he lived, and where he preached, from the Scripture itself...<br />Part I - History of Messengers.<br />The revelations in the Scripture serve to provide us with much information about communities of the past and about their lives without which we would be left fumbling for information.<br />“We relate to you the best stories through what We have inspired to you in this Quran; and before it you were of those who were unaware.” (The Message 12:3)<br />1. Noah.<br />Our search for Mohammed takes us back to the times of Noah and the Great Flood. This was the time when all civilization on Earth was simply 'wiped-out' and man-kind had to start again.<br />“They denied him (Noah), so We saved him and those with him in the Ship, and We drowned those who denied Our revelations; they were a blind people.” (The Message 7:64)<br />Thus, the slate was wiped clean.<br />“So We saved him (Naoh) anAmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1149420882962413152006-06-04T04:21:00.000-07:002006-06-04T04:34:43.310-07:00Where was Mohammed?Written by Layth<br /><br />[DISCLAIMER: THIS ARTICLE IS CONTROVERSIAL IN ITS FINDINGS AND ONLY REPRESENTS THE VIEWS OF THE AUTHOR. IT MAY NOT REPRESENT THE VIEWS OF OTHER FREE-MINDS MEMBERS. HOWEVER, IT HAS BEEN POSTED FOR ITS THOUGHT-PROVOKING CONTENT]<br />Preface: This article has been written with the intent of looking into humankind's history through the legacy of the Patriarch Abraham and some of the messengers that followed. The search for the actual Mohammed will take us to several locations in the Middle East, ending with conclusions that are quite different from today’s perceived history.<br />---------------------------------<br />Over 1,400 years ago a new 'Scripture' was introduced to the World which re-confirmed man's covenant with God and re-introduced the laws of God that were similarly revealed to Abraham, Moses and Jesus.<br />This Scripture was known as the ‘Quran,’ and its recipient (an Arab speaker) was to spread the word to all regions - starting with his own.<br />“And this is a Scripture which We have sent down, blessed, authenticating what is present with him, and that you may warn the capital of the towns and those around it. And those who believe in the Hereafter believe in it, and they are dedicated to their contact-method.” (The Message 6:92)<br />This new Prophet was Mohammed (see 48:29) , and in this article we will attempt to separate 'Myth' from 'Reality' and piece together the correct narration of where he lived, and where he preached, from the Scripture itself...<br />Part I - History of Messengers.<br />The revelations in the Scripture serve to provide us with much information about communities of the past and about their lives without which we would be left fumbling for information.<br />“We relate to you the best stories through what We have inspired to you in this Quran; and before it you were of those who were unaware.” (The Message 12:3)<br />1. Noah.<br />Our search for Mohammed takes us back to the times of Noah and the Great Flood. This was the time when all civilization on Earth was simply 'wiped-out' and man-kind had to start again.<br />“They denied him (Noah), so We saved him and those with him in the Ship, and We drowned those who denied Our revelations; they were a blind people.” (The Message 7:64)<br />Thus, the slate was wiped clean.<br />“So We saved him (Naoh) and the people on the ship, and We made it (the Ark) a sign for the worlds.” (The Message 29:15)<br />Once the Ark settled, then Noah and those with him had the difficult task of re-establishing a human community on Earth.<br />2. 'Aad - People of Hud.<br />After Noah's community, the next nation that we hear about from the Scripture being established is that of ‘Aad (Hud is there messenger).<br />Hud tells his people:<br />“Are you surprised that a reminder has come to you from your Lord through a man from amongst you to warn you? And recall that he made you successors after the people of Noah, and He increased you in status. So recall God’s grace, that you may succeed.” (The Message 7:69)<br /><br />“As for ‘Aad, they turned arrogant on Earth, without any right, and they said: “Who is mightier than us in strength?” Did they not see that God, who created them, was mightier than they in strength? And they were denying Our revelations.” (The Message 41:15)<br />This indicates to us that although other people may have been roaming the Earth, ’Aad was a power unto its own which earned them the status of a nation and earned them the right to be sent a messenger (only nations large enough to have capitals are sent messengers 28:60).<br />Ø Their Punishment:<br />“Consequently, We sent upon them violent wind, for a few miserable day, that We may let them taste the humiliating retribution in this life, and the retribution of the Hereafter is more humiliating; they can never win.” (The Message 41:16)<br />Ø Other Clues:<br />“And ‘Aad and Thamud (were annihilated). Much was made apparent to you from their dwellings. The devil had adorned their works in their eyes, thus he diverted them from the path, even though they could see.” (The Message 29:38)<br />The above verse tells us that the remains of 'Aad (as well as the nation of Thamud which will be covered next) were still VISIBLE at the time of the Scripture’s revelation. Thus, we can say that this is a place we can still find (i.e. it is not buried or fully destroyed).<br />“Do you build on every high place a symbol, for the sake of vanity! And you take for yourselves strongholds, perhaps you will live forever? And if you attack, you strike ruthlessly?” (The Message 26:128-130)<br />We are also told that 'Aad was building 'Alters' or 'Symbols' on every hill and were very merciless towards their enemies.<br />“Did you not see what your Lord did to ‘Aad? Irum, with the great columns? The one which was like no other in the land? And Thamud who carved the rocks in the valley?” (The Message 89:6-9)<br />The town of 'Irum' mentioned in the verse above is always thought to be a town separate from ‘Aad. However, in the context of the verse, and the way it follows the introduction of 'Aad (and how it is sandwiched-in before Thamud) leaves no doubt that Irum with the Great Columns is the name of ‘Aad's main town or enclave.<br />Ø Summary of 'Aad:<br />1. Inherited the land after Noah (7:69);<br />2. Powerful Nation (41:15);<br />3. Homes are still visible (29:38);<br />4. Alters were built on 'High-Points' (26:128);<br />6. Main City 'Irum' boasts great columns (89:6-9).<br />3. 'Thamud' - People of Saleh.<br />The next in the line of Nations are the people of 'Thamud'.<br />“And recall that He made you (Thamud) successors after ‘Aad, and He established you in the land so that you make palaces on its plains, and you carve homes in the mountains. So recall God’s grace, and do not roam the Earth as corrupters.” (The Message 7:74)<br />In the above verse, it is made clear to us that Thamud were carving their homes from the Mountains, and making Palaces in the flat of the Valley.<br />“And He is the One who destroyed `Aad the first. And Thamud, He did not let remain.” (The Message 53:50-51)<br />The above verse (by calling ‘Aad the 1st) seems to indicate that Thamud is a continuation of the Empire that ‘Aad began.<br />Ø Other Clues:<br />“And Thamud who carved the rocks in the valley?” (The Message 89:9)<br />Here we find more confirmation that Thamud were a Sculpture community who had advanced to make homes from the rock as well as mansions...This also tells us that Thamud is situated in a 'Valley' area.<br />“Has news come to you of the soldiers? Pharaoh and Thamud?” (The Message 85:17-18)<br />And that Thamud was a 'Military' Nation.<br />“Will you be left secure in that which you have here? In gardens and springs. And green crops and palm trees laden with fruit.” (The Message 26:147-149)<br />With enough provisions...<br />“And ‘Aad and Thamud (were annihilated). Much was made apparent to you from their dwellings. The devil had adorned their works in their eyes, thus he diverted them from the path, even though they could see.” (The Message 29:38)<br />And that there homes are still standing!<br />Ø Summary of Thamud:<br />1. Inherited the land after 'Aad (7:74);<br />2. Homes carved out of mountain (7:74);<br />3. Is a Continuation of the Empire of 'Aad (53:50-51);<br />4. Situated in a Valley (89:9);<br />5. Military Community (85:17-18);<br />6. Provisions of water and gardens available (26:147-149);<br />7. Homes still standing (29:38).<br />The above list of clues makes our search much easier for these lost communities...<br />Conclusion for ‘Aad & Thamud:<br />All the information found in the Quran draws us to one single finding:<br />‘Aad & Thamud have continued after one another IN-THE-SAME place.<br />There are only two places in the Middle East that have distinct stone carvings (we chose Middle East because that is where civilization first began after the Earth's re-birth in Mesopotamia, and where the Arabs and Arabic language originated from - 26:195):<br />Medien Saleh - Northern Arabia;<br />Petra - South of Dead Sea.<br />Pictures of Medien Saleh:<br />Above pictures show interior, which is a Tomb. There are also inscriptions in ancient Arabic (Nabatean) on the front of each Tomb claiming which family had burial rights there (click here for more photos).<br />Although both places are remnants of the 'Nabataean' Kingdom (the fathers of the Arabs), our research eliminates 'Medien Saleh' as being the central city for the following reasons:<br />§ Medien Saleh has 'tombs' carved out of the rock, whereas Scripture tells us they carved 'homes' (7:74);<br />§ Medien Saleh is situated in a 'flat-land' with 'rock-peaks' around it. The Scripture tells us to look for a 'Valley' (89:9);<br />§ Medien Saleh has no water water source to host crops and gardens, while Petra has an advanced water system used for irrigation (26:147-148).<br /><br />Petra.<br />Thus we are left with 'Petra' which fits all our clues for being 'Irum' with the Great Columns (89:6-9):<br /><br />Petra also happens to be situated in a 'Valley' (89:9) and is well described by all archeologists as being a 'Military Complex' (85:17-18).<br />Also, an 'advanced' hydraulic water system was in place with the walls of the narrow entrance 'Siq' lined with channels (originally fitted with chamfered clay pipes of efficient design) to carry drinking water to the city, while a dam to the right of the entrance diverted an adjoining stream through a tunnel to prevent it flooding the Siq (26:147-149).<br />Petra has only recently been attracting archeological excavations; however, excavations have only been done on less than 2% of the ancient city. According to some archeological research, Petra dates back to 3,500 BC:<br />"In Abraham’s time, Petra was known as <a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://www.amazingdiscoveries.org/bible_petra.htm">Salah</a>. It is located in the mountains of Seir, the land of the Edomites. Petra is the Greek name for Sela, or Selah, a city of ancient Edom. The Hebrew word sela means "lofty, craggy rock, fortress, stronghold, cliff."<br />The site of Petra seems to indicate the presence of multiple civilizations, the last of which were the Nabateans (Arabs) and the Romans (Byzantines) upto the 6th century A.D. when it was struck by a devastating earthquake in 551 A.D. and the city fell out of disuse (<a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://nabataea.net/lhistory.html">http://nabataea.net/lhistory.html</a>).<br />Thus, in conclusion to this part of the research, it can be said with some certainty that the ancient city of Petra is indeed the location where the civilizations of ‘Aad and Thamud once lived and flourished.<br />4. Abraham.<br />Now that we have seen the development of nations after Noah, we will move on to the story of Abraham in which many developments take place.<br />Ø Abraham leaves the town he lived in due to his people idolatry;<br />“And he (Abraham) said: “You have taken idols besides God in order to preserve some friendship among you in this worldly life. But then, on the Day of Resurrection, you will disown one another, and curse one another. Your destiny is Hell, and you will have no victors.” (The Message 29:25)<br />Ø Abraham is shown the location of the 'Shrine/Sanctuary';<br />“And We have appointed to Abraham the location of the Sanctuary: “Do not set up anyone with Me, and purify My Sanctuary for those who will partake, and those who will enforce, and those who kneel and prostrate.” (The Message 22:26)<br />Ø The Sanctuary is in a ‘blessed land’ also called 'Bakka';<br />“The first Sanctuary established for the people is the one in Bakk’a, blessed, and a guidance for the worlds.” (The Message 3:96)<br />Ø Abraham with Ismail raise the foundations of the Sanctuary;<br />“And as Abraham raised the foundations for the Sanctuary with Ishmael: “Our Lord accept this from us, You are the Hearer, the Knowledgeable.” (The Message 2:127)<br />Ø The Sanctuary is declared for Pilgrimage;<br />“The Safa and Marwa are amongst God’s symbols. So whosoever makes Pilgrimage to the Sanctuary, or is merely passing through, commits no error that he should traverse them. And whoever donates for goodness, then God is Appreciative, Knowledgeable.” (The Message 2:158)<br />Ø One of Abraham's progeny resides in an area near the Sanctuary:<br />“Our Lord, I have resided part of my progeny (Zuriya) in an uncultivated valley near your Restricted Sanctuary. My Lord, so that they may uphold the contact-method. So let the hearts of the people incline towards them and give provisions to them of the fruits that they may give thanks.” (The Message 14:37)<br />5. Lot.<br />The story of Lot is given certain clues in the Scripture that we can piece together to draw our findings.<br />Ø Lot emigrates with Abraham;<br />“Thus, Lot believed with him and said: “I am emigrating to my Lord. He is the Noble, the Wise.” (The Message 29:26)<br />Ø Lot settles around a community which turns wicked:<br />“And Lot, when he said to his people: ‘You commit a lewdness that no others in the world have done before! You sexually approach men, and you commit highway robbery, And you bring all vice to your society.’ But the only response from his people was to Say: “Bring us God's retribution, if you are being truthful!” (The Message 29:28-30)<br /><br />Ø Lot’s people/story comes in succession after that of Noah, ‘Aad, and Thamud.<br /><br />“And my people, let not your hatred towards me incriminate you that you suffer the fate of what afflicted the people of Noah, or the people of Hud, or the people of Saleh; and the people of Lot were not far off from you.” (The Message 11:89)<br />Ø The town of Lot is near/on an established path:<br />“And it (town of Lot) was on an established path. In that is a sign for the believers.” (The Message 15:76-77)<br />Ø The people of Lot rebel and are destroyed:<br />“He said: “Here are my daughters if it is your intention.” By your life, they are in their drunkenness, blundering. So the scream took them at sunrise. Thus We turned it upside down, and rained upon them with fiery projectiles.” (The Message 15:71-74)<br /><br />“They said: “O Lot, we are your Lord’s messengers; they will not be able to harm you, so travel with your family during the cover of the night and let not any of you look back except for your wife, she will be afflicted with what they will be afflicted. Their appointed time will be the morning. Is the morning not near?” (The Message 11:81)<br />Ø Lot's town is left partially standing as a 'Sign':<br />“And We left remains of it as a clear sign for a people who understand.” (The Message 29:35)<br /><br /> “And We have left in it a sign for those who fear the painful retribution.” (The Message 51:37)<br /><br />Where Was Lot’s Town?<br /><br />With regards to the location of the town of Lot (Sodom & Gomorrah), it is generally viewed that the area around the ‘Dead Sea’ in Jordan/Palestine is where the historic events took place. In-fact, if we use the marker that we have established ‘Petra’ and then measure using the information we are given in the Scripture, we can draw our own similar conclusions as follows:<br />§ Lot’s story, as well as that of ‘Aad and Thamud, were known in the town of Medain - located east of the Sinai area, in which Moses sought refuge during his initial flee from Egypt <a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://www.wyattmuseum.com/images/wpe97.jpg">http://www.wyattmuseum.com/images/wpe97.jpg</a><br />§ The town of Lot was on an established path (15:76-77);<br />§ Signs are left from the town for all to see (51:37, 29:35);<br />The key information from the points above that will help is the one about the ‘established path’. If we look at the current evidence of ancient highways/paths that used to intersect the region, then we find that there is indeed the ‘King’s Highway’ that dates back to before the time of Moses and is still in existence today.<br /><br />“The King’s Highway crossed half the Fertile Crescent, from Egypt to Syria, spreading goods and culture throughout the Middle East. It has been a favored trail since before history was recorded and today is paved for the most part.” (<a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://www.ancientroute.com/HeadrFtr/tkingshwy.htm">http://www.ancientroute.com/HeadrFtr/tkingshwy.htm</a>)<br /><br /><br /><br /><br /><a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://www.atlastours.net/jordan/kings_highway.html">Click here</a> for a more detailed map of the King’s Highway.<br /><br />Taking ourselves back to the 6th century A.D. in order to recreate the time-line of the revelation, we find that the path known as the King’s Highway was still in use with a number of towns established on its path as shown in the Madaba map below dating back to that period:<br /><br /><br />A reconstruction of the ‘Madaba Mosaic Map’ which dates back to the 6th century A.D.<br /><br />As such, and in staying within some proximity of the town of Petra, we find that the towns around the Dead Sea (Zoara, Karak and Madaba) are potential candidates. Further research would indicate that both towns are inhabited by the “ Moabites” who have their origin traced to the messenger Lot.<br />(<a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://198.62.75.1/www1/ofm/mad/legends/legends029.html">http://198.62.75.1/www1/ofm/mad/legends/legends029.html</a>)<br /><br />For reasons which will be relevant later on in this article, we will settle on this path east of the Dead Sea as the place where the messenger Lot was situated and where the remains of the people of Lot should be found.<br />Ø Lot is from Abraham's Progeny;<br />It is mistakenly assumed that whenever the 'Progeny/Zuria' of Abraham was mentioned, it only referred to Ismail or Isaac or their descendants. However, this is not the case:<br />“And We granted him (Abraham) Isaac and Jacob, both of whom We guided; and Noah We guided from before; and from his progeny is David, and Solomon, and Job, and Joseph, and Moses, and Aaron. It is such that We reward the good doers. And Zachariah and John, and Jesus, and Elias; all were from the upright. And Ishmael and Elisha and Jonah and Lot; and each We have preferred over the worlds.” (The Message 6:84-86)<br />This is the part that most Muslim scholars totally missed, although in Christian and Jewish scriptures Lot is recognized as Abraham's nephew.<br /><br />Part 2<br /><br />Part II - Mohammed<br />Now that we have looked at the sequences and clues with regards to the previous messengers, it is time to move on to the seal of the prophets, Mohammed: <br />“And if Our revelations are recited to them, they Say: “We have listened, and if we wish, we could have said the same thing. This is nothing but tales of the ancients!” And they said: “Our god, if this is the truth (this Quran) from You, then send down upon us a rain of stones from the sky or bring on us a painful retribution.” But God was not to punish them while you (Mohammed) are with them, nor will God punish them while they continue to seek forgiveness. And why should God not punish them when they are turning others away from the Restricted Temple, and they were never its protectors! Its protectors are the righteous; but most of them do not know. And their contact-method at the Sanctuary was nothing but noise and aversion. Taste the retribution for what you have rejected.” (The Message 8:31-35)<br />Here we have a number of conclusive points which need to be looked at:<br />Ø Revelations are newly being revealed through Mohammed (8:31);<br />Ø The Restricted Temple/Sanctuary is at this location/place (8:34-35);<br />Ø Mohammed is living amongst these people (8:33);<br />Taking all the previous information into account, this would mean that Mohammed began his mission in Baca where Abraham originally with Ismail established God’s Restricted Temple/Sanctuary.<br />Now, according to the Sunnis and Shia, we are told that this location is Mecca (Arabia) where the great Kabaa (cube) is located and where millions of pilgrims have made their way for centuries to visit this shrine while performing the rituals/rites of pilgrimage.<br />However, we must pause here for a moment and ask some vital questions:<br />1. Since the pilgrimage was first called to by Abraham and was known by the prophets who came after him (e.g. Moses making an oath – measured by the years of pilgrimage), then why are the so-called followers of Moses and Jesus (Jews & Nazarenes) unaware of the significance of Mecca or the need to visit the Temple there?<br />2. If Mecca was the place where Abraham first raised the Shrine, then why do the Sunnis and Shia claim in their history that the prophet and his followers were facing Jerusalem in their daily Salat before switching to Mecca a few years later?<br />3. If the Sunnis and Shia are fabricating the history of the Jerusalem qibla (focal point), then why is there physical evidence found in the form of a mosque with two qiblas located in Medina and dating back to the prophet’s time?<br />4. What benefit do the Sunnis and Shia have in promoting (to this day) that Jerusalem was the 1st qibla?<br />The reason for the above questions and the obvious doubt that is being placed on Mecca’s authenticity is not due to any secret conspiracy or hidden agenda, but is due to the existence of evidence in the Scripture which has been totally ignored by the masses.<br />Ø Mohammed is situated near Lot's town (Soddom);<br />“And you pass by their ruins (Sodom) in the morning; And in the night. Do you not understand?” (The Message 37:137-138)<br /><br />“And they have come upon the town (Sodom) that was showered with a miserable shower. Did they not see it? No, they do not expect any resurrection.” (The Message 25:40)<br />How can someone pass-by the remains of another people EVERY MORNING & EVERY EVENING?<br />The only way you can achieve that, is if you LIVED NEAR THERE!<br />Thus, we can determine, with certainty, that Mohammed was indeed within the vicinity (possibly with a day’s journey) of the ancient town of Lot.<br />Ø Jerusalem – City of God?<br />In looking to the area surrounding the location where the town of Lot may have once stood, we find ourselves near the historic city of Jerusalem which is claimed by all descendants of the Abrahamic faith to be a site of importance for monotheism.<br />Map of Dead Sea Region<br />The Jews give the site value as being where Abraham was about to sacrifice his son and as being the site of David and Solomon’s Temple to God.<br />The Christians believe that this where Jesus spent his last days, preaching at the Temple, praying at the Mt. of Olives, then crucified by the Jews/Romans.<br />The Muslims claim that Jerusalem was location of the ‘1st qibla’ (focal point) that they performed the Salat toward for a period of time before shifting away; they also believe this was the site where the Prophet Mohammed ascended to heaven during the miraculous ‘night journey’.<br />Ø More clues for Jerusalem;<br />“And you pass by their ruins (Sodom) in the morning; And in the night. Do you not understand?” (The Message 37:137-138)<br />If the towns to the east of the Dead Sea (Moab) are indeed where the remains of Lot’s town are to be found, then interestingly enough, from the city of Jerusalem, which is situated over 2,500 ft above sea level, the Dead Sea and the mountains of Moab are visible from the mount of olives in Jerusalem itself. Thus, if the people of Jerusalem were looking out in the morning, or upon returning in the evening, they would be able to glimpse the land where Lot’s town stood and was destroyed by the Lord!<br />Clear view of the Dead Sea and beyond as seen from Jerusalem<br />“The Mount of Olives, which generally parallels the city on the east side, across the Kidron Valley, comprises a line of three low hills, averaging approximately 2,700 feet in elevation. From here, the drop to the Dead Sea, twenty-five miles to the east, is 4,200 feet. Because of this extreme difference in elevation, the Dead Sea and the mountains of Moab beyond are clearly visible from the Mount of Olives.”<br />(<a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://www.ancientsandals.com/overviews/jerusalem.htm">http://www.ancientsandals.com/overviews/jerusalem.htm</a>)<br />Ø More clues for Jerusalem;<br />“And call out to mankind with the Pilgrimage, they will come to you walking and on every transport, they will come from every deep enclosure. So that they may witness benefits for themselves and recall God’s name in the appointed days over what He has provided for them of the animal livestock. So eat from it and feed the needy and the poor.” (The Message 22:27-28)<br />Looking at the verse above which speaks of pilgrimage, it is noted that the location of the pilgrimage is clearly elevated hence people are coming to it ‘from every deep enclosure’. As already pointed out, Jerusalem is located well above sea level (averaging 2,700 ft), making it an ideal description for people which would be approaching it from the low lands.<br />Ø Jerusalem Trade Route;<br />“This should be cherished by Quraysh. The way they cherish the journey of the winter and summer. So let them serve the Lord of this sanctuary. The One who fed them from hunger. And protected them from fear.” (The Message 106:1-4)<br />Located on the ‘Ridge Route,’ Jerusalem was on or near three active trading center for both sea and land routes that stretched between East & West.<br /><br /><br />Jerusalem Trade Route (click to enlarge)<br />Ø Location of the Temple (Dome of the Rock?);<br /> <br />Aerial view of the Dome of the Rock that is situated on the Temple Mount area<br />An architectural masterpiece, the Dome was built in 687 A.D. by AbdulMalik Bin Marwan in what is still a puzzle to historians as the Dome was not constructed like any mosque, but more like a ‘temple/shrine’:<br />What is so unique is that the Dome of the Rock was never built as a mosque and was never used for this purpose. The character of the building is not that of a typical mosque. No similar building can be found anywhere else in the Islamic world. It was not built facing Mecca but as an octagonal form corresponding to the points of the compass. The main entrance is from the south, not the south-east (the direction of Mecca) as in other mosques. The builders did not build a Michrab (showing the direction of Mecca) in the southern part of the building. Even today, when the Arabs pray on the Temple Mount they do not do it in this building. Only in 1947 did the Mufti Hajamim el Husseini, who made a covenant with Hitler agreeing to kill all the Jews in the land of Israel, decide to build a Michrab. He explained that the Jews were going to rebuild the Temple on the same location of the Dome of the Rock, the site of the First and Second Temples; in this way he believed he would be able to prevent it. However, this act never made the Dome into a mosque and the Moslems continued to pray in the El Aqsa mosque on the southern part of the Temple Mount. (<a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://www.templemountfaithful.org/Newsletters/2001/5761-11.htm">source</a>)<br />Some historians (such as Al-Yaqubi) have attributed this strange structure to the political situation at the time and the desire of Abdel Malik to retain the power base of Islam in having the pilgrimage located at Jerusalem rather than Mecca:<br />`Abd al-Malik prevented the people of Sham from the hajj and this is because Ibn al-Zubayr was taking the pledge of allegience from the pilgrims. When `Abd al-Malik had found out about this, he prevented them from setting out to Makkah. But the people protested and said: "Do you prevent us from doing the pilgrimage to the Sacred House of Allah while it is a duty from Allah upon us ?" He said: "Here is Ibn Shihabuddin al-Zuhri narrating to you that the Messenger of Allah said: "The caravans should not be set out except for three mosques, the Sacred Mosque, my present Mosque and the Mosque of Jerusalem" [which] stands for the Sacred Mosque for you. And here is the Rock on [which] it is narrated that the Prophet set his foot before ascending to the heavens, it stands for the Ka`bah. Then he built a Dome on the Rock, suspended silk curtains on it and appointed servants for it. And told the people to revolve around it like they revolve around the Ka`bah and so it was during the rule of Bani Umayyah.[ Ahmad b. Abu Ya`qub Ibn Wadih al-Ya`qubi (Ed. M. T. Houtsma), Tarikh, 1883, Volume II, Leiden, p. 311.1]<br />Ø The Kaaba – Jerusalem;<br />“God has made the Kaaba to be the Restricted Sanctuary, to enforce for the people, and for the restricted month, and for the donations, and for regulation; that is so you know that God knows what is in heavens and what is in Earth, and that God is aware of all things.” (The Message 5:97)<br />We are told that the word ‘Kaaba’ means a ‘cube shape’ and that the site in Mecca has been constructed in accordance with this design requirement.<br />A photo of Mecca's Shrine (the Kaba) taken in 1950<br />However, the meaning of ‘cube’ associated to this word has no basis in the Scripture itself nor even to the Arabic language still in use today (the word for cube is mu’ka’ab, not kaaba or kaab).<br />The word ‘Kaab/Kaaba’ are associated in Arabic to any feature that is protruding, such as the bones to the side of the ankles as can be seen below:<br />“O you who believe, if you rise to attend the contact-method, then wash your faces and your hands up to the elbows, and wipe your heads and your feet to the ankles (Kaabain); and if you have had intercourse, then you shall bathe. And if you are ill, or traveling, or you have excreted feces, or you have had sexual contact with the women, and you could not find water, then you shall select from the clean soil; you shall wipe your faces and your hands with it. God does not want to make any hardship over you, but He wants to cleanse you and to complete His blessings upon you that you may be appreciative.” (The Message 5:6)<br />Thus, any construct, regardless of its shape can be called a ‘Kaaba’ as long as it stands out from the plain.<br />What we need to ask to be more detailed is: ‘are there any special features that are protruding at the site of the temple of Mecca or Jerusalem that would give it the description of being a Kaaba’<br />With regards to the temple of Mecca, we have no apparent evidence of any special structure, however, with regards to the Dome of the Rock in Jerusalem, we have as the name indicates, a special feature that is the presence of a Rock Formation that protrudes from the earth as part of the original mount and upon which the Dome was built.<br />A photo of the Rock within the Dome<br />What is interesting to note regarding the stone is that it is attributed as the spot where Abraham attempted to sacrifice his son in fulfillment of the vision he had seen. This would technically make the stone the marker given the name by God of “Maqam Ibrahim” (place/location of Abraham) which we are told would be found within the Temple/Sanctuary:<br /> “The first Sanctuary established for the people is the one in Bakk’a, blessed, and a guidance for the worlds. In it are clear signs: the place of Abraham (maqam Ibrahim). And whoever enters it will be secure. And God is owed from mankind to make Pilgrimage to the Sanctuary, whoever can make a path to it. And whoever rejects, then God has no need of the worlds.” (The Message 3:96-97)<br />Please note the apparent discrepancy for the site of Mecca where the alleged “Maqam Ibrahim” has been placed outside the alleged sanctuary/temple:<br /><br />Photo of “Maqam Ibrahim” – Mecca Arabia<br />Ø Back to Lot;<br />“Our Lord, I have resided part of my progeny (Zuriya) in an uncultivated valley near your Restricted Sanctuary. My Lord, so that they may uphold the contact-method. So let the hearts of the people incline towards them and give provisions to them of the fruits that they may give thanks.” (The Message 14:37)<br />If Jerusalem is indeed the location of the original Temple (which the author believes to be the case), and if Lot’s town/area was within sight of Jerusalem, then the above verse would fit more perfectly with Lot (who is from Abraham’s progeny 6:84-86) rather than the alleged tradition of it being Ismail who was charged with establishing a town that people would converge upon possibly on their way to the pilgrimage call (Lot’s town was on an established path, so people stopping there before moving on to Jerusalem, as well as Lot promoting the pilgrimage to travelers on that path, would make perfect sense).<br />Note: The above information narrows down Lot’s town to one situated in a ‘valley’ on the established path.<br /><br />Part 3<br /><br />Part III - Mohammed Emigrates.<br />This is where the Sunnis and Shia begin to agree with the narration taken from the Scripture. After preaching the message of God to his own community of Baca; and after finding much resistance and oppression...Mohammed Emigrates from his home after all attempts to establish a 'God Alone Community' are met with failure and defeat.<br />“And many a town was stronger than your own town, which drove you out. We destroyed them, and there was none who could help them.” (The Message 47:13)<br />Ø The Migration/Hijra:<br />“O prophet, We have made lawful for you the wives to whom you have already given their dowry, and the one who is committed to you by oath, as granted to you by God, and the daughters of your father's brothers, and the daughters of your father's sisters, and the daughters of your mother's brothers, and the daughters of your mother's sisters, of whom they have emigrated with you. Also, the believing woman who had decreed herself to the prophet, the prophet may marry her if he wishes, as a privilege given only to you and not to the believers. We have already decreed their rights in regard to their spouses and those who are still dependant. This is to spare you any hardship. God is Forgiver, Merciful.” (The Message 33:50)<br /><br />“God has pardoned the prophet and the emigrants and the supporters that followed him in the darkest hour, even though the hearts of some of them nearly deviated, but then He pardoned them. He is towards them Compassionate, Merciful.” (The Message 9:117)<br />We can clearly read that Mohammed (and his followers/supporters & family members) all emigrated from their town of Baca ...<br />Ø Medina/Yathrib:<br />This place of Emigration was known as 'Yathrib':'<br />“And a group of them said: “O people of Yathrib, you cannot make a stand; therefore, retreat.” And a small party of them sought permission from the prophet, saying: “Our homes are exposed,” while they were not exposed. They just wanted to flee.” (The Message 33:13)<br />There is nothing in the Scripture to contradict the current city of Medina (Western Saudi Arabia) from being the historic ‘Iatribu/Yathrib’ that Mohammed immigrated to as per the archeological remains (graves, homes, mosques, etc..).<br />Jurisdiction of Rome around the period 600 A.D.<br />In-fact, looking at the map of Rome's jurisdiction at the time, it would make perfect sense that Mohammed would migrate south away from Rome's influence towards a place where they had no jurisdiction.<br />Ø Beca/Jerusalem is still Mohammed's Focal Point.<br />“The first sanctuary established for the people is the one in Bakk’a, blessed, and a guidance for the worlds.” (The Message 3:96)<br />Although Mohammed has been evicted, he is still upholding the focal point of the Temple in Jerusalem…This would explain why the Sunnis and Shia record until today that the prophet did indeed face Jerusalem for the first part of his stay in Medina (as evidenced by the mosque with two qiblas) and why they still call Jerusalem the ‘1st qibla’.<br />But the question still remains: ‘how was the qibla changed?’<br />Ø God Establishes a new Focal Point (Qibla):<br />“The foolish from amongst the people will Say: “What has turned them away from the focal point that they were on?” Say: “To God is the east and the west, He guides whomsoever He wishes to a straight path.” (The Message 2:142)<br />Here is a clear 'turning' away from the existing focal point to newer one.<br />In-fact, this is where traditions and archeology meet with the Scripture as they relate that when the prophet came to Medina, he set the focal point towards the North East (in this case they claim Jerusalem), and that after a period of time he set it in the opposite direction. <br />What is an interesting point to note is that if we drew a straight line from Medina to Jerusalem (in-line with the original qibla as per the Scripture), and then we extend the same line completely in the opposite direction (in-line with the turning away from the qibla as per the Scripture), we see that the alleged temple of Mecca, contrary to what the Sunnis and Shia claimed, does not come onto this path.<br />An imaginary line drawn from Medina to Jerusalem and opposite.<br />Ø Why Change to a New Focal Point?<br />Establishing a new 'Focal Point' (or Qibla) has precedence in the Quran and was done during the time of the Exodus when Moses and his companions were on the run from Pharaoh and needed to face towards the direction where their enemy would come from during their Salat.<br />“And We inspired to Moses and his brother: “Let your people leave their homes in Egypt, and let these homes be your focal point (Qibla) and uphold the contact-method. And give good news to the believers.” (The Message 10:87)<br />As for Mohammed's people...it was a 'test' of sorts:<br />“And as such, We have made you a balanced nation so that you may be witness over the people, and that the messenger may be witness over you. And We did not make the focal point that you became on except to distinguish who follows the messenger from those who will turn on their heels. It was a great thing indeed except for those whom God had guided; God was not to waste your belief. God is Merciful and Compassionate over the people.” (The Message 2:143)<br />Ø The Medina/Yathrib Expansion:<br />During his time in Yathrib, Mohammed and his followers were forced into a number of conflicts which gave them governance over lands/areas they had previously not been involved with.<br />“And He inherited you their land, their homes, their money, and lands you had never stepped on. God is able to do all things.” (The Message 33:27)<br /><br />“And recall when you were but a few who were weak in the land, you were fearful that men might capture you. But He sheltered you, and He supported you with His victory, and He provided you with good provisions, so that you may be thankful.” (The Message 8:26)<br />Ø Financial Growth & Development:<br />“You should know: “Of anything you gain, that one-fifth shall go to God and the messenger, and the relatives, and the orphans, and the poor, and the wayfarer.” You will do this if you believe in God and in what We revealed to Our servant on the day of the Criterion, the day the two armies clashed. God is able to do all things.” (The Message 8:41)<br />Ø Military Strategy & Experience:<br />It was during this ‘Yathrib Campaign' that it would seem most of the warfare' verses were revealed (4:77, 47:20, 2:217).<br />“And prepare for them all that you can of might, and from the steeds of war, that you may instil fear with it towards God’s enemy and your enemy, and others beside them whom you do not know but God knows them. And whatever you spend in the cause of God will be returned to you, and you will not be wronged.” (The Message 8:60)<br />Ø Rome was to be fought!<br />This was a prediction of the inevitable battle against an organized and well trained army...The results as we shall see were quite disastrous.<br />“Say to those Nomads who lagged behind: “You will be called on to fight a people who are very powerful in warfare, unless they surrender. Then if you obey, God will grant you a good reward, but if you turn away as you turned away before, He will punish you with a painful retribution.” (The Message 48:16)<br /><br />Part 4<br /><br />Part IV – Baca/Jerusalem is liberated<br />Ø Roman Victory, Muslim Loss;<br />“The Romans have won*, at the lowest point** on the Earth. But after their victory, they will be defeated. In a few more years. The decision before and after is for God, and on that day the believers will rejoice.” (The Message 30:2-4)<br />* Most translation have made a mistake in the vowels of 30:2-4 thinking (or making us think) that Rome was 'Defeated' then 'Won'. They claim that the reason the Muslims ‘rejoiced’ during the victory of Rome was because it was a war between Rome and Persia, and the Muslims rejoiced that Rome had won since Rome was a Christian nation and thus closer to their beliefs. If we put this nonsense explanation aside and simply reverse the vowel markings, then we can see that the proper context becomes Rome ‘winning’ and then ‘losing’ at which point the Muslims rejoice.<br />**Note that the 'lowest part of the earth' is a dead giveaway that the battle was fought near the Dead Sea as it is the lowest body of water on Earth, lying 408 meters (1,340 feet) below sea level.<br />The battle where Rome defeated the Muslims could be the archeologically supported battle of 'Mutah' of 632 A.D. In this first major battle between the Muslims and Rome, the Muslim army was decimated with a retreat called to save as many lives as possible. The battle has been reported as follows:<br />“One hundred thousand Roman soldiers, sent by the Roman king were armed to teeth with war equipment. They were also skilled at various war methodologies. They formulated contingents of six thousand soldiers, each called a "Legion". The Legion was divided into thirty groups, each of which was called "Manipool". Each Manipool consisted of two hundred soldiers. This was further subdivided into two groups each with one hundred soldiers and was called "Century". All the Roman soldiers wore steel helmets and armour. Their shields were large and their spears and swords extraordinarily long. They were also familiar with the formation of flanks.<br /><br />The commander of the Islamic army, Zayd bin Harith zealously said, "We have come to fight in the way of Allah, if we kill the enemy for victory, Paradise is our reward. The same is ours if we die and are defeated. Only those fear the enemy numbers who lack Faith in the hereafter. Why should we be afraid of the numbers of the enemy?" These words of Zayd bin Harith induced rejuvenation among the Muslims and they became prepared for the battle. " (<a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://www.usf.edu.pk/wyw-35.html">http://www.usf.edu.pk/wyw-35.html</a>)<br />Mut'ah is located just south of Karak, near the Dead Sea<br />The results of the battle of Mut’ah (according to history) were disastrous for the Muslim army. Zeid and a large number of his comrades were killed, while the leadership of the army fell by default to Khalid Bin Al-Waleed who, in the face of defeat, called for an immediate retreat of all remaining fighters/soldiers. The remains of some of the most prominent figures who took part in the battle of Mut’ah are still found at that location:<br />"The most important companions of the Prophet buried in Jordan include: Zeid ibn al-Haritha; Ja’far bin Abi Talib (cousin of the Prophet and elder brother of Ali, who was the husband of the Prophet’s daughter Fatima and the father of al-Hassan and al-Hussein); Abu ‘Ubaydah ‘Amer Ibn al-Jarrah (one of the "Blessed Ten" companions promised Paradise); Mu’ath bin Jabal (the Prophet’s governor in Yemen); Shurhabil bin Husna (the Scribe of the Qur’anic Revelation), and Dirar bin al-Azwar (a great general). In fact, many more companions of the Prophet are buried in Jordan." (<a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://www.kinghussein.gov.jo/tourism7.html">http://www.kinghussein.gov.jo/tourism7.html</a>)<br />Above is the tomb of *Zeid as well as other reported companions of the prophet buried at Mutah.<br />*It should be mentioned that 'Zeid' (the prophet's adopted son) is one of the few people mentioned by name in the Scripture (33:37)<br />However, after a few more years, the prophesized victory did come...<br />Ø Roman Loss, Muslim Victory;.<br />“The Romans have won, at the lowest point on the Earth. But after their victory, they will be defeated. In a few more years. The decision before and after is for God, and on that day the believers will rejoice.” (The Message 30:2-4)<br />In fulfillment of God’s promise, and in confirming the truth of the prophecy, the Muslim army once again set out to battle mighty Rome. This event fits the description of the historic 'Battle of Tabuk' that has been reported as the Prophet Mohammed's final military campaign before his death.<br />Tabuk is in northwest quarter of Arabia, near the border of today’s Jordan<br />The army, with Mohammed at its head, found a complete collapse of Roman fighting spirit and will:<br />"Muhammad had been giving to Byzantium a good portion of his thought and careful planning. He was convinced that Muslim power at the northern frontier with al Sham should be firmly established if those who had been evacuated from the Peninsula and who had emigrated to Palestine were not to return and attack again. It was in consequence of this care that Muhammad mobilized a very massive army when he heard that the Byzantines were about to advance on the northern frontier, and he himself led that army all the way to Tabuk. The Byzantines had withdrawn toward the interior upon hearing of the march of that army." (<a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://www.witness-pioneer.org/vil/Books/MH_LM/prophets_sickness_and_death.htm">click here for source</a>).<br />Ø The Restricted Temple is finally liberated:<br />After what seems like an impossibility...Mohammed is finally home...The Temple at Baca/Jerusalem is liberated:<br />“God has fulfilled with truth His messenger's vision: “You will enter the Restricted Temple, God willing, secure*, with your heads shaven and shortened, having no fear.” Thus, He knew what you did not know, and He has coupled with this a near victory.” (The Message 48:27)<br />* Please note that 'secure' could be understood as the prophecy that there would be no resistance, and that Rome would capitulate and give-up the land of God’s Temple.<br />The son/prophet of Baca has now returned to his homeland, and has finally been able to defeat those that fought to suppress and oppress him and his people...<br />Ø The Focal Point (Qibla) is Shifted Back to Baca/Jerusalem.<br />It can be hypothesized that the change in qibla away from Jerusalem was one of the largest single contributors to the situation we see today where Muslims do not follow God’s system. This hypothesis would make the most sense especially of the re-shifting of the qibla back to Jerusalem did not take place until close to the end of the prophet’s life, soon after or during his liberation of Baca/Jerusalem:<br /><br />“The foolish from amongst the people will Say: “What has turned them away from the focal point that they were on?” Say: “To God is the east and the west, He guides whomsoever He wishes to a straight path.” (The Message 2:142)<br /><br />“And as such, We have made you a balanced nation so that you may be witness over the people, and that the messenger may be witness over you. And We did not make the focal point that you became on except to distinguish who follows the messenger from those who will turn on their heels. It was a great thing indeed except for those whom God had guided; God was not to waste your belief. God is Merciful and Compassionate over the people.” (The Message 2:143)<br /><br />“We see the shifting of thy face towards the sky; We will thus set for you a focal point that will be pleasing to you: “You shall set yourself towards the Restricted Temple; and wherever you may be, you shall all set yourselves towards it.” Those who have been given the Scripture know it is the truth from their Lord. And God is not unaware of what you do.” (The Message 2:144)<br /><br />“And wherever you go out, you shall set yourself towards the Restricted Temple. And wherever you may be you shall set yourselves towards it; that the people will have no room for debate with you, except those of them who are wicked. You shall not fear them, but fear Me; so that I may complete My blessings upon you and that you may be guided.” (The Message 2:150)<br />The Muslims today are confused to the above verses in thinking that the shift towards the ‘Restricted Temple’ was God’s command for Mohammed when he shifted away from Jerusalem (and they assume towards the shrine of Mecca). The problem with this understanding is that in 2:142 the “change” had already taken place and the people were commenting about it (i.e. 'what made them change from their Qibla?'). While in 2:144 the Prophet is given “new” instructions to use the focal point of the “Restricted Temple” (which cannot be Mecca because the first change of Qibla that was meant to be a “test” has already happened and thus the people were all facing the focal point opposite Jerusalem).<br />Ø The prophet foretold in the 'Scriptures' has finally come to pass:<br />“And when Jesus, son of Mary, said: “O children of Israel, I am God's messenger to you, authenticating what is present with me of the Torah and bringing good news of a messenger to come after me whose name will be ‘most acclaimed.’ But when he showed them the clear proofs, they said: ‘This is clearly magic’” (The Message 61:6)<br />Ø And the prayer of Abraham has been answered...<br />“Our Lord, and send amongst them a messenger from among themselves, that he may recite to them Your revelations and teach them the Scripture and the wisdom, and purify them. You are the Noble, the Wise.” (The Message 2:129)<br /><br />Part 5<br /><br />Part V – Mecca Arabia<br />Ø What of Mecca?<br />“And He is the One who withheld their hands against you, and your hands against them in the interior of Mecca, after He had made you victorious over them. God is Seer of what you do. They are the ones who rejected and barred you from the Restricted Temple, and barred your donations from reaching their destination. And there had been believing men and women whom you did not know, and you may have hurt them, and on whose account you would have committed a sin unknowingly. God will admit into His mercy whomever He wills. Had they become separated, We would then have punished those of them who rejected with a painful retribution.” (The Message 48:24-25)<br />Mecca at the time of the Prophet seems to have been an insignificant town that was causing a nuisance to the mission of monotheism. This city was not on any significant trade-route at the time nor does its name even have mention in any historical manuscripts which covered the area. Also, it becomes very clear from the context of 48:24 that the prophet and those with him are already inside the very interior of the town called Mecca, yet they remain blocked from the Restricted Sacred Temple (i.e. Mecca is not where their destination is).<br />Mecca appears to have been a pagan center where the religion of the Nabataens (worship of Allat, Uzzah, and Manaat) flourished like other Nabataen towns. The Kaba (cube) which was used as the center of pagan rituals, is an emulation of the Kaba of Abraham which the Nabataens may have certainly come to know through the call of Abraham to the pilgrimage many centuries ago.<br />Points that are worth reflecting when studying the subject of Mecca include:<br />1. The mosque in Medina with 2 qiblas has been demolished and rebuilt.<br />The physical evidence which shows that the turning of the qibla away from Jerusalem was simply in the ‘opposite’ direction and not towards Mecca has been conveniently destroyed by the Saudis and a new mosque has been rebuilt with two qiblas, but with the second qibla aligned towards Mecca.<br /> <br />The Mosque in Medina with the two focal points (Qiblas) seen above has been re-built by the Saudi Royal Family during the last 30 or so years.<br />2. A number of mosques built in the early days after the prophet’s death have their qiblas aligned away from Mecca and further north, closer to Jerusalem.<br />"According to archaeological research carried out by Creswell and Fehervari on ancient mosques in the Middle East, two floor-plans from two Umayyad mosques in Iraq, one built at the beginning of the 8th century by the governor Hajjaj in Wasit (noted by Creswell as, "the oldest mosque in Islam of which remains have come down to us" - Creswell 1989:41), and the other attributed to roughly the same period near Baghdad, have Qiblas (the direction which these mosques are facing) which do not face Mecca, but are oriented too far north (Creswell 1969:137ff & 1989:40; Fehervari 1961:89; Crone-Cook 1977:23,173). The Wasit mosque is off by 33 degrees, and the Baghdad mosque is off by 30 degrees (Creswell 1969:137ff; Fehervari 1961:89)." - <a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://debate.org.uk/topics/history/bib-qur/qurarch.htm">http://debate.org.uk/topics/history/bib-qur/qurarch.htm</a><br />3. The location of the Kaaba in Mecca at the floor of a valley (where it is prone to flash floods) is more in-line with pagan rites than those of offering people sanctuary and safety at God’s Temple.<br />“The Ka’bah is situated in a wadi between two low hills, Marwah and Safa and was thus frequently exposed to flash floods caused by upper Meccan rainwater which ran down into the wadi and was channeled towards the Ka’bah. It is on the face of it, strange to find a religious center built in such a dangerous position, but it is precisely in such a position – low on the slopes of a wadi subject to flash floods – that cult centers were situated in the Negev.” (The Origins of the Muslim Descriptions of the Jahili Meccan Sanctuary; Yehuda D. Nevo, Judith Koren, Jan. 1990)<br />4. The rituals associated with Mecca until today are all indicative of the pagan rites known and recorded for the region at the time.<br /> <br />Pagan elements associated with the Kaba in Mecca.<br />“The precise alignment of the Black Stone with the winter sunrise is not coincidental. Allat, the main idol of the prophet's people, was a fertility goddess and this is confirmed by archeological evidence from Nabataean sites. As typical of such fertility goddesses their symbols and rituals are related to the sun. In this case, the direction of the winter sunrise marks the location where the sun is "reborn". Now if you take a closer look, you will see that the enclosure of the Black Stone is in the shape of a dilated female vulva and the Black Stone is in the shape of the crown of the head of the newborn baby deity as it is coming out of the vulva.<br /><br />Come closer yet and you will see that people are kissing the head of the newborn baby deity. Kissing the head is an ancient Arab tradition for asking for forgiveness. So kissing the top of the head of the newborn idol as traditionally done to ask for forgiveness, results in the pagan's sins being wiped out as if he or she was a newborn.<br /><br />Hang around for a while and you will observe that people spin seven times around the Black Stone. A pre-quranic manuscript written by Epiphanius in the fourth century CE describes the ritual of spinning seven times as part of the birth festivals of the Nabataean idols Allat and Dhushara around the winter solstice. The number seven was considered sacred in Arab and pagan symbolism in general because of the five sacred planets plus the sun and the moon that the ancients venerated. To this day many people in the Arab world celebrate what is termed in Arabic Subu', which is a traditional festival that takes place on the seventh day after the birth of a newborn and on the seventh day after a pilgrims' return. Like the pagan pilgrimage that we observed and Epiphanius described, as part of the Subu' birth celebrations, people traditionally go around the house seven times while carrying the newborn baby. (<a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://free-minds.org/articles/history/ayman1.htm">http://free-minds.org/articles/history/ayman1.htm</a>)<br />Ø What of the Safa & Marwa and other sites at Mecca?<br />“The Safa and Marwa are amongst God’s symbols. So whosoever makes Pilgrimage to the Sanctuary, or is merely passing through, commits no error that he should traverse them. And whoever donates for goodness, then God is Appreciative, Knowledgeable.” (The Message 2:158)<br />The entire ‘Abraham married his slave girl Hajar and then left her in the wilderness with Ismail based on the wishes of his wife Sarah’ not only has no basis whatsoever in the Book of God, but also conflict greatly with the character of a Prophet who is devoted to God and who would never be pressured by any human into abandoning or harming another person(s). As far as we can ascertain, Abraham was married to one woman, the same woman who gave him Ismail and then, many years later, Isaac. We can also ascertain that Abraham lived near the area of the Temple (Jerusalem) and therefore would not have traveled many thousands of kilometers to carry out such an act of inhumanity.<br />With regards to Jerusalem, if we are looking for two high points, then they are easily located. The site where the Temple is situated is a hill known as ‘Mt. Moriah’ (Marwah?) while to the east is an adjacent, but higher, mount known as ‘Mt. of Olives’ where a commanding view towards the Dead Sea and the mountain of Moab can be gained.<br />Topographical model showing the Temple (Mt. Moriah) and the Mt. of Olives immediately east.<br />Ø What of the ‘People of the Elephant’<br />“Have you not seen what your Lord did to the people of the elephant? Did He not cause their schemes to go astray? And He sent upon them formations of birds in flight. Striking them with fiery projectiles. Until He turned them like devoured hay.” (The Message 105:1-5)<br />The Mecca propagandists have attributed he above verses to their religious town claiming that God, before the birth of Mohammed, sent birds to destroy the elephant army of Abraha, who had journeyed all the way from Africa (Habasha) to destroy the temple at Mecca since it was competing with his call for an organized religion.<br />However, upon closer examination of the verses, it appear that the people who are being referred to as ‘people of the elephant’ are none other than the people of Lot who were identified in the Scripture as being destroyed by ‘fiery projectiles’:<br />“Have you not seen what your Lord did to the people of the elephant? Did He not cause their schemes to go astray? And He sent upon them formations of birds in flight. Striking them with fiery projectiles. Until He turned them like devoured hay.” (The Message 105:1-5)<br /><br /> “They said: ‘O Lot, we are your Lord’s messengers; they will not be able to harm you, so travel with your family during the cover of the night and let not any of you look back except for your wife, she will be afflicted with what they will be afflicted. Their appointed time will be the morning. Is the morning not near?’ So when Our command came, We turned it upside down, and We rained on it with hardened fiery projectiles.” (The Message 11:81-82)<br /><br />“Thus We turned it upside down, and rained upon them with fiery projectiles.” (The Message 15:74)<br /><br />Part 6<br /><br />Part VI - Questions/Misc.<br />Ø Baca/Jerusalem - How Was it Forgotten?<br />One of the most alarming points raised in this article is how the city of Jerusalem and home to Abraham and Mohammed and many prophets in-between lost its significance and became of secondary importance for the people who claimed to be followers of the last prophet!<br />There are three main reasons that may be viewed as being factors in this historic confusion:<br />1. The change in the Qibla;<br />“The foolish from amongst the people will Say: “What has turned them away from the focal point that they were on?” Say: “To God is the east and the west, He guides whomsoever He wishes to a straight path.” (The Message 2:142)<br />2. God’s decree that allows interference with the delivery of His Message;<br />“We have permitted the enemies of every prophet, human and Jinn devils, to inspire in each other with fancy words in order to deceive. Had your Lord willed, they would not have done it. You shall disregard them and their fabrications. That is so the hearts of those who do not believe in the Hereafter will listen to it, and they will accept it, and they will take of it what they will.” (The Message 6:112-113)<br />3. God’s pledge revealed in the final Scripture to keep His Temple ‘off-limits’ to idolaters;<br />“O you who believe, those who have set up partners are impure, so let them not approach the Restricted Temple after this calendar year of theirs; and if you fear poverty, then God will enrich you from His blessings if He wills. God is Knowledgeable, Wise.” (The Message 9:28)<br />Ø Previous Structures Preceding the Dome of the Rock;<br />Since the location of God’s Temple is deemed to be that where the current Dome of the Rock stands (constructed in 687 A.D.), then it should stand that previous structures have existed on this site since the time of Abraham?<br />Research shows that indeed this site was the location where the Temple of Solomon stood, and, more recently, the Temple of Herod that was standing during the time of Jesus’ journey to Jerusalem.<br />Reconstruction of Herod’s Temple, which was standing during the time of Jesus in the 1st century A.D.<br />It should be noted that all sites were centered around the outcropping rock, also known as the ‘holy of holies’ in Jewish tradition (<a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://www.ida.net/users/rdk/ces/Lesson21/Herods_Temple.html">click here</a> for more design details for the historic Temple).<br />Misc.<br />Ø The History of the Arabs;<br />During the course of this research, a number of interesting facts came to light which, when viewed with the information revealed in the Scripture, gave us a more detailed knowledge of our ancient past.<br />§ Arabic language originated with the Nabataen’s – who’s kingdom was the area of today’s Jordan and stretched to include Jerusalem. This information is relevant as the Scripture was revealed in an Arabic tongue.<br /><br />“We have sent it down an Arabic compilation, perhaps you will comprehend.” (The Message 12:2)<br /><br />In addition, The Aramaic-speaking Nabataeans created a new writing form to add to those in use in the Middle East of their day. They developed a running "cursive" or semi-ligatured script, which was used for both lapidary inscriptions and more common graffiti. This writing form would later evolve into the "Arabic" writing still in use today. (<a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://touregypt.net/featurestories/petra1.htm">source</a>)<br />§ Nabataen’s were dedicating worship to female god’s named ‘Allat, Uzzah, and Manaat’ in addition to the main deity Allah.<br /> <br />Allat (found at the temple of the winged lions) & Uzzah (found carved at the treasury) (<a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://nabataea.net/gods.html">see link</a>)<br /><br />“Have you considered Allaat and Al-`Uzzah? And Manaat, the third one?” (The Message 53:19-20)<br /><br />“The Temple is the most important Nabataean temple discovered up to the present time. Seen by the excavator as dedicated to the goddess 'Allat, one of the three major pre-Islamic female deities, the Temple is really a complex of related facilities, including a worship center, residential quarters, and workshops, a combination never before seen in Nabataean religious installations.” (<a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://todacosa.com/petra/aep/temple-winged-lions.htm" target="_blank">http://todacosa.com/petra/aep /temple-winged-lions.htm</a>).<br /><br />In-fact, other historians who have studied the 'Nabataeans' have concluded that they worshipped a 'Triple' female god-head (The chief Nabatean goddess was al-Uzza, who reigned with her sisters Allat and Manat).<br />Ø Israel and the Temple (Jerusalem);<br />“And We decreed to the Children of Israel in the Scripture, that you will make corruption twice on Earth, and that you will become very high and mighty.” (The Message 17:4)<br />A prophecy has existed in the Scripture that did not begin to materialize until this last century...The Children of Israel were destined to regroup and gain strength and influence in the world (as began in 1948).<br />However, this prophecy is very bad news for the Children of Israel as it will conclude with their humiliation and complete defeat at the hands of a people who will retake God’s Temple.<br />“If you (Children of Israel) do good, then it will be good for you, and if you do bad, then so be it. But when the promise of the second time comes, they will make your faces filled with sorrow and they will enter the Temple as they did the first time, and they will strike down all that was raised up.” (The Message 17:7)<br />Which Temple is being referred to here?<br />The Zionists have taken physical control of Jerusalem and its Temple since 1967 and are working continually to make it their capital. Unless the Zionists plan to physically move on Mecca – Arabia, then it is safe to pronounce that this Jerusalem Temple is the one that will be liberated as its was the first time during the prophet’s mission:<br />“God has fulfilled with truth His messenger's vision: “You will enter the Restricted Temple, God willing, secure, with your heads shaven and shortened, having no fear.” Thus, He knew what you did not know, and He has coupled with this a near victory.” (The Message 48:27)<br />Questions to be Asked.<br />If you are a Muslim and totally reject the above article as being preposterous or made-up regardless of the physical evidence that has been presented, then please ask yourself the following questions:<br />1. Why did the early Muslims according to the evidence conduct the Salat facing Jerusalem (1st Qibla) if Mecca was the location for God’s Temple?<br />2. Why is there a clear contradiction in the Sunni/Shia traditions whereby they claim that Mohammed only faced Jerusalem for about 18 months after arriving to Medina (i.e. until 624 A.D. which corresponds to his 2nd year of the Hijra), yet they neglect to mention what qibla he faced for the 12 previous years since he apparently declared his messengership in 610 A.D!<br />3. Why does Islamic tradition hold that the Prophet journeyed to Jerusalem before his ascension to heaven during the ‘night journey’?<br />4. Since you believe that Abraham (and Ismail) raised the foundations of the Kaaba in Mecca, then why do the faiths after Abraham (Jewish & Christian) not acknowledge that Abraham traveled as far south as Mecca or that their pilgrimage was to that area?<br />5. Do you accept the physical evidence that the Arabic language as revealed in the Scripture is a product of the Nabataens who were dominant in the Jordan/Palestine area?<br />6. Can you find Mecca as being on any ancient trade map, or recorded as a center for pilgrimage or major religious activity before the 7th century A.D?<br />7. Do you believe the remains of Lot's town are in or near the town of Mecca or the town of Jerusalem?<br />8. Why is the rock outcropping (which is attributed as “Maqam Ibrahim”) located inside the Temple at Jerusalm (as per the description given in 3:98) while the “Maqam Ibrahim” in Mecca is located outside the shrine/temple conflicting with the description given in the Scripture?<br />9. Why was Mohammed adamant on facing the mighty Roman (Byzantium) army to the North. Did the Roman's hold something dear to make him take such a risk?<br />10. Why did Abdel Malik construct a magnificent Dome around the rock outcropping in Jerusalem as a ‘Temple/Shrine’ with no mihrab facing Mecca and no features of a typical mosque?<br />11. Why did Abdel Malik call people to pilgrim to Jerusalem and away from Mecca as per some historians?<br />12. Why did the Caliph Suleyman as late as 717 A.D. show confusion in whether it was Mecca or Jerusalem that the pilgrimage should be conducted to? (<a style="COLOR: blue; TEXT-DECORATION: underline; text-underline: single" href="http://www.debate.org.uk/topics/isamasih/apr99/archeo.htm">see source</a>)<br />13. Why does the prophecy associated with Israel’s 2nd rising speak of their defeat by the retaking of the ‘Temple’? Is Israel planning to occupy Mecca any time in the future? Or, is God speaking of His Temple in Jerusalem that they have already occupied during the 1967 war?<br />14. Why is the ‘kaaba’ of Mecca located at the base of a valley where it is prone to flash floods? Is this in-line with the monotheistic purpose of providing a sanctuary for the pilgrims, or, is it related to the pagan practices of Arabia as found at other such sites in the Negev?<br />15. Why do pilgrims in Mecca circle around the cube 7 times, as well as running between two hills 7 times? Does this seem to be an act associated with God’s system where He asks us to ‘think’ and ‘reason’, or, is it more associated with the empty pagan rituals of the time?<br />Answering these questions may lead you on the journey that needs to be taken about now...<br />Or, you may simply continue on the same path you found your parents and peers upon.<br />Worshippers giving their backs to the Temple/Shrine first raised by Abraham<br />----------------------------<br />Perhaps it is time to once again walk in the footsteps of our Patriarch Abraham by calling for the great pilgrimage and assembling mankind to honor the blessings of the Lord…<br />“And call out to mankind with the Pilgrimage, they will come to you walking and on every transport, they will come from every deep enclosure. So that they may witness benefits for themselves and recall God’s name in the appointed days over what He has provided for them of the animal livestock. So eat from it and feed the needy and the poor. Then let them complete their duties and fulfill their vows, and let them partake at the ancient Sanctuary.” (The Message 22:27-29)AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1142936009159504452006-03-21T01:54:00.000-08:002006-03-21T02:13:29.560-08:00Imam Mahdi, A FALSE PROPHECY<table id="HB_Mail_Container" height="100%" cellspacing="0" cellpadding="0" width="100%" border="0" unselectable="on"><tbody><tr height="100%" unselectable="on" width="100%"><td id="HB_Focus_Element" valign="top" width="100%" background="" height="250" unselectable="off">The following will give a detailed explanation on how the Imam Mahdi prophecy found in some Hadith is infact a lie. If proven to be a lie, this would conclude that Mirza sahib's claim to be Imam Mahdi would also be a lie.First of all we know very well that their is no mention or prophecy contained within the Quran which clearly portrays the coming of a Imam Mahdi. Second, we also know that Hadith were compiled 200 years after the sad demise of our beloved prophet Mohammed (s). During the time period in which Hadith were being collected, we also know that many sects had already formed. These sects tried to influence their beleifs within the collected writings of Hadith. Let us provide evidence. The following Hadith was narrated in Sahih-Muslim, one of the most authentic collections of Hadith. The narration is of the popular Farewell Khutba given by the prophet Mohammed (s) before his sad demise. "I leave with you Quran and Ahlul Bayt, if you follow these two, you will never go astray."(Sahih Muslim 44, Number 2408; Ibn Hanbal 4/366; Darimi, Number 3319.) Sunnis including Ahmadis always portray the Hadith which would read otherwise"I leave with you the Quran and my Sunnah, if you follow these two, you will never go astray" Now clearly with reading the words Ahlul Bayt (People of the House), one would easily find Shia influence on this Hadith, knowing that Shia believe in the high status of the Ahlul Bayt; OR one is ready to accept that that the last sermon did indeed want us to follow the Ahlul Bayt and not the Sunnah, which would then conclude that the Shia are right, and MGA's claim must have been false regardless because MGA denied the imammah of the Ahlul Bayt and Shia regime.I will provide more evidence on how other sects, and specifically the Shia had influence on the narrations and collections of Sunni Hadith, but before I do so, we must understand the idea of Imam Mahdi.We already know that the Mahdi prophecy is no where to be found in the Quran, thus the promise from Allah (swt) Himself does not exist. Whats more interesting is that Imam Bukhari and Imam Muslim too rejected the idea about the coming of an Imam Mahdi, as there is no Hadith found in any of these books about the coming of an Imam Mahdi, and these two books are considered to be the two most authentic books of Hadith. Even the Lahori Ahmadi website confirms:"The reports about Messiah have been accepted by all the great authorities of Hadith, whereas the reports relating to Mahdi have been rejected not only by Imam Bukhari and Imam Muslim, but also by many eminent scholars of Hadith. There is no doubt that all these reports have been greatly tampered with for various reasons, so much so, that even those who believe in the coming of Mahdi only accept the fundamental fact of his advent."<a href="http://www.aaiil.org/text/books/mali/ahmadiyyamovement/mahdi.shtml">www.aaiil.org/text/books/...ahdi.shtml</a>The Lahori Ahmadi party clearly admits to the weakness in these Hadith concerning Imam Mahdi, and yet wants to create excuses that "there must have been a reason" why both parties agreed to some extent why this person would come. Yet, in reality the only reason the Sunnis believe in the coming of the Imam Mahdi is because of the narrations given in some unauthentic Sunni Hadith. Yet the Sunnis do not realize that such Hadith were influenced by the Shia party. Here is some proof.Ahmadis know very well the prophecy contained in Dar-Qutni about the two sets of eclipses that would take place. The facts however about this Hadith are not recognized by Ahmadis! "Imam Ali bin Umar Dar-e-Qutni states in his collection: My Ustaad Abu Saeed Istakhri narrates from his Ustaad Muhammad bin Abdullah, who narrates from his Ustaad Ubaid bin Yaeesh, and he narrates from Yunus bin Bukair, and he from Amar bin Shamir, and he from Jaabir who narrates that Muhammad bin Ali said."Now first and foremost, the chain of narration concludes that this is a statement of Muhammad bin Ali and not of prophet Mohammed (s)! It should be noted that Muhammad bin Ali is the great-grandson of Imam Ali (ra), and thus the statement comes from Muhammad bin Ali who belonged to the ahlul bayt and honored by the Shia regime. Furthermore it is also narrated by Amar bin Shamir who comes as one of the beginners in the chain of narrations. Who is Amar bin Shamir?<br />Quote:<br />Allama Zhahabi, a great authority on hadith has the following entry in his famous critique, Meezaanul I'tidaal: Amar bin Shamir: A Shia from Kufa. This man is a Shia who insults the Sahaba, and fabricates narrations in the name of authentic Ulema. Imam Bukhari says: His narrations are rejected. Yahya says: His narrations should not be recorded. Suleimani says: This Amar used to fabricate narrations for the Shias. Imam Nasaai says: His narrations have been discarded. (Meezaanul I'tidaal vol. P.26 Allama Ibni Hajar quotes the following in his work, Lisaanul Meezaan: Ibni Abi Haatim says: I asked my father(Abu Haatim) about him (Amar bin Shamir), and he replied: His ahadeeth are totally rejected, a weak narrator, a person one should never get involved with. The Muhadditheen have forsaken him. Abu Abdullah Haakim (a high ranking authority on hadith) states: He has many fabrications narrated from Jabir Ju?afi, and no-one else besides him (Amar bin Shamir) narrate these blatant fabrications from Jabir. (Lisaanul Meezaan vol. P. 367)<br />Infact Imam Dar Qutni HIMSELF deemed Jaabir and Amar bin Shamir as unreliable ! "Both are unreliable narrators. Their narrations are not admissible as proof to substantiate any claim." (Dare Qutni vol.2 p.65) References: <a href="http://www.central-mosque.com/fiqh/mahdi.htm">www.central-mosque.com/fiqh/mahdi.htm</a>Clearly we reach two conclusions from this evidence. One, that the narrators are Shia, and two that as Shia they specifically awaited the return of their 12th Imam, Imam Muhammad Mehdi. See Websites: <a href="http://www.shia.org/mehdi.htmlhttp://www.shia.org/mehdi.html">www.shia.org/mehdi.htmlht...mehdi.html</a> : <a href="http://www.imammehdi.org/">www.imammehdi.org</a>We know that the Shia regime follow what they know as the 12 Imams of the Ahlul Bayt. Imam Muhammed Mehdi was the son of the 11th Imam, Imam Hasan Askari. Apparently the very young Imam Mehdi disappeared and was said by the Shia to return at the end of times along with Isa. No Sunni Muslim believed in the coming of Imam Mehdi but until the narrations were compiled. The collections were infact compiled after the so called disappearence of Imam Mehdi. Here are the descriptions of the Imam Mehdi as narrated in Tirmidhi:1. Mahdi is going to come in the last days to make a universal Government,2. Mahdi is from the Ahlul-Bayt of Prophet,3. Mahdi is from the children of Fatimah (AS), the daughter of Prophet,4. Mahdi is different than Jesus (the messiah),5. Jesus will be one of the followers of Imam Mahdi and prays behind him.The last one in particular seems to be controversial simply because the Shia believe that the 12 Imams were superior to all Israelite prophets, and equal in status to prophet Mohammed (s). To say that Jesus would pray behind Mehdi is blasphemy in itself. Mirza Ghulam Ahmad does not fulfill much of any of the Imam Mahdi prophecies! Including:The Messenger of Allah said: "Al-Mahdi is one of the children of Fatimah (the Prophet's daughter)." (Sunni reference: Sunan Ibn Majah, V2, Tradition #4086)"The Messenger of Allah said: "The world will not perish until a man among the A appears whose name matches my name."(Sunni reference: Sahih Tirmidhi, V9, P74)MGA is claimed to be persian and indian, NOT ARAB."All looked towards his son Hasan and said: A person will be born from his seed whose name will be the name of your Prophet and he will resemble him in disposition but not in outward form." [Sunan Abu Dawud, p. 241]. MGA was not a son of Fatimah or Hasan. MGA is not from among the ahlul bayt!There are many more Hadith similar to this which have nothing to do with MGA and his claims. Maybe MGA should have studied the facts before making his claim!Conclusion: The entire concept of Imam Mahdi is derived from the Shia regime who believed in the coming of this individual. The Shia helped to insert such beleifs within the writings of Sunni Hadith.<br /></td></tr><tr unselectable="on" hb_tag="1"><td style="FONT-SIZE: 1pt" height="1" unselectable="on"><div id="hotbar_promo"></div></td></tr></tbody></table><p><strong>Chapter 2: Claims of the Founder of the Ahmadiyya Movement:Section 3: Mahdi:</strong></p><p><strong>In Spite of the Weakness and Discrepancies of the Reports about Mahdi their Collective Evidence cannot be Rejected:</strong>There is a clear distinction between the two sets of reports, one relating to the advent of Messiah and the other to the appearance of Mahdi. The reports about Messiah have been accepted by all the great authorities of Hadith, whereas the reports relating to Mahdi have been rejected not only by Imam Bukhari and Imam Muslim, but also by many eminent scholars of Hadith. There is no doubt that all these reports have been greatly tampered with for various reasons, so much so, that even those who believe in the coming of Mahdi only accept the fundamental fact of his advent. Because of the extreme differences and discrepancies found in their details they refuse to approve of these reports in toto. Nawab Siddiq Hasan (an Ahl Hadith scholar of India) who was expecting an early advent of Mahdi, even during his lifetime wrote: There is no doubt in it that the bases of these reports are very often defective [Nawab Siddiq Hasan Khan, Hujaj al-Kiramah (Shah Jahan Press, Bhopal), p. 365.]. At another place, in the same book, he has written that all the details about the reports of Mahdi only show this much that he would certainly appear, though his appearance may occur in any form. The question here naturally arises: when al-Bukhari and al-Muslim have not accepted these reports and other scholars of Hadith have also regarded their bases as defective, why should not these be considered as absolutely weak or fabricated and be rejected entirely? The attitude that if there is discrepancy in details, the basic fact itself should be rejected does not only go against all the principles of accepting Hadith but also of history. On the other hand, the difference in the details show that there is somewhere a fundamental reality behind all this. If in reports relating to Mahdi different parties for their own ulterior motives have mixed up false reports, this is quite feasible, although this again proves that behind these reports there is something substantial which both the parties had wanted to seize upon to serve their own ends. The original is, therefore, grossly distorted. When historical reports (and even a non-believer in ahadith gives at least this much status to them) differ in details, the common factor among them is at least accepted as true. In reports concerning Mahdi, the appearance of Mahdi himself is such a common factor; therefore this at any rate cannot be put aside. The reason why Bukhari and Muslim did not accept them is the weak and defective way of their reporting. But when weak and defective reports have at least gained historical status, then according to the rules of history we are forced to consider and accept their common and collective testimony as true. Besides that we cannot reject the possibility of different persons being referred to in these reports and that some signs may be fulfilled in one person and others in another, as the word mahdi is also used in a very broad sense. It means one who is guided and the heir to all truths and in whom the attribute "Guide" for God is fully represented, and thus this word can be applied to every guided person as for instance the first four righteous successors of the Holy Prophet had also been called Mahdis. In his Tarikh, Imam Suyuti has reported a saying of Wahb ibn Munabih: "If there has been any Mahdi in this ummah it is `Umar ibn `Abd al-`Aziz [Al-Shaikh Jalal ud-Din Sayuti: Tarikh al-Khulafa (Sarkari Press, Lahore, 1870 C.E.), ch. ‘Umar ibn ‘Abd al-‘Aziz, p. 234.]." In view of this wide significance if different signs are fulfilled in different persons they can all be called Mahdis.<br />Common Factors in the Reports about Mahdi:Abu Dawud and Tirmidhi mention a report by Ibn Mas'ud that The world will not come to an end unless a person from the people of my house becomes the ruler of Arabia whose name will be identical to mine [Sunan Abu Dawud: Kitab al-Malhim (Mujtabai Press, Delhi, 1318 A.H.) Vol. 2, Dhkir al-Mahdi, p. 239.]. A report from Umm Salmah reads thus: Mahdi is from me, having a bright forehead, high nose and will fill this earth with equity and justice as it was filled with oppression and violence [Ibid., p. 240]. In Abu Dawud it has been again mentioned that Hazrat `All looked towards his son Hasan and said: A person will be born from his seed whose name will be the name of your Prophet and he will resemble him in disposition but not in outward form [Sunan Abu Dawud, p. 241]. In Musnad of Ahmad it is again reported from `Ali that the Holy Prophet said: Mahdi is from the people of my house [lmam Abu `Abd Allah Ahmad ibn Hanbal, Musnad Ahmad ibn Hanbal, vol. 1, p. 84.]. In another report we find: Even if a day is left from the age of this world, God will certainly raise a person from among us who will fill the whole world with justice as it was filled with oppression [Ibid., p. 99]. In another report by Ibn Mas'ud it has been mentioned that: There will be no Qiyamah unless there is a person from among the people of my house who is raised as a ruler, whose name will be my name [Ibid., p. 376]. There are many reports by Abu Said Khudri. In one of them we find: Mahdi will be from my ummah ... will fill the earth with fairness and justice [Ibid., vol. 3, p. 26], and in another : I give you the glad tidings of Mahdi who will be raised in my ummah at a time of digression and distress of people. He will fill the earth with equity and justice as it was filled with oppression and violence [Ibid., p. 37]. Yet in another it has been stated: He said that we feared that new things would crop up after the Holy Prophet, then we asked him and he said: Mahdi will be raised in my ummah, five, seven or nine (years) [Ibid., p. 21]. Similarly Ibn `Asakir has reported in his Tarikh : A person from the family of Hasan will appear from the Eastern countries. Even if mountains stood in his way he will demolish them and make his way through [Hujaj al-Kiramah, p. 355.]. And in Tibrani and Abu Na'im the following report occurs: I swear by my Lord Who appointed me with truth, that Mahdi of this ummah will be of these two, i.e., of Hasan and Husain [Ibid., p. 356]. And it is reported from Dar Qutni that: Mahdi will be from the family of my uncle `Abbas [Ibid., p. 355]. Yet there is another report which reads : O 'Abbas! God started this matter with me and will end it with a young man of your progeny who will fill this earth with justice as it was filled with violence [Kanz al-`Ummal (Da'irat al-Mu'arif al-Nizamiyyah Press Hyderabad, 1314 A.H.) vol. 7, p. 188; Hujaj al-Kiramah, p. 356.]. And there is a report in Ibn Majah: There is no Mahdi except `Isa [Abu 'Abd Allah Muhammad ibn Yazid ibn Majah Qazwini, Sunan Ibn Majah, ch. Al-sharat al-Sa`ah, p. 302.].<br />Now the common factors in these reports are reduced to this, that a Mahdi would appear in this ummah in the later ages having a strong resemblance with the Holy Prophet filling the earth with equity and justice. But these reports differ as to which family he would belong. He might be "from me" (i.e., the Prophet) or from the people of his house, or from the seed of Hasan and Husain or of ibn 'Abbas and it has also been mentioned that he might be only a person from the nation of Muhammad. The reports of his being from the seed of Hasan, Husain or `Abbas, definitely contradict one another. Therefore, this part of the reports has to be given up, but the reports which contain expressions such as "from me", "from the people of my house", "from my ummah" can easily be reconciled, for they may imply his spiritual resemblance to the Holy Prophet, as the Prophet is reported to have said about Salman of Persia: Salman is from the people of my house [Zurqani, vol. 2, p. 126.]. Similar expressions have been used as well for other persons. Thus a member of this ummah having strong resemblance to the Holy Prophet can be regarded as from him or from the people of his house. The common factor in these reports, therefore, is that Mahdi will be a person belonging to the nation of Muhammad. This view is supported by the report in Ibn Majah where only `Isa has been called Mahdi.<br />Another important point which is clear from these reports is about the Divine appointment (bi'that/bay-sut) of Mahdi. Now the word appointment for human beings (in Islamic terminology) is used either for prophets or for mujaddids. But as prophethood has come to an end with the Holy Prophet, therefore Mahdi can be raised in this nation only as a mujaddid. As to the reports in which his equity and justice have been mentioned, it must be borne in mind that one type of law and order is the responsibility of the government of the day and the other type of justice is connected with the appointed ones (mamureen) of God whether they are in possession of temporal power or not. What type of justice has been referred to in these reports will be discussed later. Oppression and violence which have been particularly mentioned here are the same which have been spread by the followers of the Religion of the Cross. On the one hand, they have raised a humble servant of God to the pedestal of Divinity as the Quran says: The heaven may almost be rent thereat, and the earth cleave asunder, and the mountains fall down into pieces, that they ascribe a son to the Beneficent! [The Quran: 19:90-91] and, on the other, they have inflicted sufferings on their fellow beings by their peculiar philosophy that it is only the white people who have the right to rule over other nations; the latter being created for the service of the white.<br />Whether Mahdi will Spread Islam by the Sword:Strangely enough, a common misconception prevalent among Muslims about Mahdi - that he would spread Islam at the point of the sword - has not been mentioned at all in these reports. Not only the Muslims, but the non-Muslims as well, have come to associate the very name of Mahdi with bloodshed and fighting. The book Iqtarab al-Sa'ah, supposed to be written by the son of Nawab Siddiq Hasan Khan, contains the following words about Mahdi: He will call people towards God with the sword. The one who refuses will be killed [Nawab Sayyid Nur al-Hasan Khan, Iqtarab al-Sa'ah (Mufid `Am Press, Agra, India, 1301 A.H.), p. 94.].<br />When we look into the ahadith we find only the words yamlik al-'Arab i.e., he will be the ruler of Arabia, and for the spread of equity and justice the earth has also been mentioned in these reports. The words yamlik al-`Arab which confine his territory to Arabia are either an interpolation of a reporter or meant for another person whose kingdom will be limited to Arabia [Apparently these words seem to apply to 'Abd Allah ibn Zubair who did not enter into bai'at of Yazid. When Yazid died in 64 A.H. 'Abd Allah ibn Zubair was elected as the khalifah. The people of Hijaz, Yemen and Iraq also submitted to his rule. Mu'awiyah ibn Yazid's rule was limited to Egypt and Syria, but after his death the people of these countries also took bai'at of Zubair, but soon after they revolted and separated themselves from him. Thus Zubair's kingdom remained confined to Arabia. In 73 A.H. during the reign of 'Abd al-Malik, Zubair was attacked by Hajjaj and was martyred by him. Thus his reign was spread over a period of nine years. Reports concerning Mahdi mention seven or nine years of his rule. These words, therefore, may refer to 'Abd Allah ibn Zubair. If it is kept in view that these ahadith have been greatly tampered with, the part mentioning the period of Mahdi’s kingdom for seven or nine years can be applied to him as well.]. Reference to his kingdom on one side and the abundance of wealth on the another may have led people to believe that Mahdi would propagate Islam with force. This view is supported by a statement in Iqtarab al-Sa'ah which says that: Wars will be waged at his hand, treasures will be dugout, city after city will be conquered from East to West [Nawab Sayyid Nur al-Hasan Khan, Iqtarab al-Sa'ah, p. 64.]. It seems that on account of such conjectures the wrong conception of a warrior Mahdi gradually got its way among Muslims. Some reports might have also been fabricated in this connection. But Sihah Sittah (six authentic collections of hadith): and Musnad of Ahmad which refer to the benevolence of Mahdi do not mention any report to show that Mahdi will wage wars or conquer the whole world or convert unbelievers to Islam at the point of the sword. How was it possible when the coming of such a Mahdi was decidedly against the clear verdict of the Qur'an that: There is no compulsion in religion [The Quran, 2:256]. How could indeed such a Mahdi come who would act against this injunction and wield the sword to convert the people to Islam?<br />This Wrong Conception was Removed by the Mahdi himself:May God bless Hazrat Mirza Ghulam Ahmad of Qadian who has completely rooted out the false conception of Mahdi's spreading Islam with the sword, which has opened the eyes of Muslims and has made them realise that the story which was forged by their enemies to stem the progress of Islam was unwittingly accepted by Muslims themselves. Had there been no other argument for his being a Mahdi, this alone was sufficient to prove that Mirza Ghulam Ahmad's claim of being the guided one (mahdi) of God was correct. The greatest obstacle today in the progress of Islam is the world-wide misconception that Islam was propagated at the point of the sword. The enemies of Islam made full use of this weapon to scare the people away even from the name of Islam. As for Muslims themselves, instead of removing this blot from the beautiful face of Islam, they lent a helping hand to its opponents by their wrong belief in a warrior Mahdi. No doubt there had been other Muslim scholars also who had rejected the reports, about the advent of Mahdi, or doubted their authenticity such as Ibn Khaldun [Muqaddamah] and the Mu'tazalites, but it had no general effect on Muslims. There was also a reason for this attitude, because the complete rejection of these reports meant the rejection of a fundamental reality as well, i.e., the coming of Mahdi himself, which was basically true and was a prophecy of the Prophet Muhammad [Hujaj al-Kiramah, p. 386.]. It was necessary, therefore, that unless the truth had manifested itself and the Promised Mahdi had come, the total rejection of this prophecy should not have any effect on the general body of Muslims. When the real claimant appeared he sifted out the truth from falsehood and showed in what way the true part of the prophecy was fulfilled. The rest he showed was added either by the carelessness of the reporters or by wilful interpolation. There have been, of course, several other claimants to Mahdihood also but every one of them was interested in his own person and claim and cared nothing about making Islam free from false objections. Everyone picked up certain words and expressions from the reports and tried to apply them to himself but paid no attention to the removal of this false belief that Islam was propagated by the sword. There had been some pious persons from among these claimants as well and they might have identified their own temporal victory with the victory of Islam but the extermination of this outlandish conception of a warrior Mahdi who would wield the sword for the spread of Islam was destined at the hands of Mirza Ghulam Ahmad, and thus a great obstacle was removed which stood in the way of the progress of Islam. His claim of being a Mahdi showed to the world that the secret and glory of Islam was correlated with such a claim.<br />Not one, but let hundreds of such claimants appear for the glory and success of Islam, and Muslims should welcome them with open arms. To obstruct their cause, under suspicions and misunderstandings, is to obstruct the cause of Islam and the Muslim nation. Hazrat Mirza Ghulam Ahmad was no doubt a claimant to Mahdihood but he made his claim a source of the onward march of Islam. The prophecy relating to Mahdi has been fulfilled today with such clarity that the fundamental fact behind it has been gradually accepted by all Muslims. The conception that Islam was, or will be, thrust upon non-Muslims with the sword is loosing its hold on their minds. Islam has never stood in need of violence for its progress, and never shall a time come when such a course will be applied for its propagation. Even non-Muslims have also started releasing that the advancement of Islam was simply due to its spiritual force and not to the use of any sword. And it is indeed a fact that the real success of Islam was brought about not by a powerful emperor but its conquests were mainly due to its dynamic spiritual force. The following passage by an American scholar confirms this view:<br />"The other great religions won their way slowly, by painful struggle, and finally triumphed with the aid of powerful monarchs converted to the new faith. Christianity had its Constantine, Buddhism its Asoka, each lending to his chosen cult the mighty force of secular authority. Not so in Islam. Arising in a desert land sparsely inhabited by a nomad race, previously undistinguished in human annals, Islam sallied forth on its great adventure with the slenderest human backing and against the heaviest material odds [Lothorp Stoddard, The New World of Islam, p. 1.]."<br />In short, the real Mahdi of Islam is he who has clarified the real meaning of Mahdihood and has shown to the world that the Mahdi of Islam is a spiritual Mahdi and that Islam's success depends on its intrinsic spiritual values and not on outward force.<br />Messiah and Mahdi are one:There was yet another great misunderstanding about Mahdi which the Founder of the Ahmadiyyah Movement [Hazrat Mirza Ghulam Ahmad of Qadian] removed. Messiah and Mahdi were considered to be two separate persons, although it was indicated in a report of Ibn Majah: There is no Mahdi except Isa (Laa Mahdi Ila Eesaa) [Sunan Ibn Majah (Matbah Nizamiyyah, Delhi.) 1905 C.E., ch. AI-sharat al-Sa'ah, p. 302.]. There is a positiveness about these words that there is no other Mahdi. This can only be interpreted that the Promised Mahdi is another name of the Promised Messiah. If the name Mahdi in some other reports has been given to some one else, it is to be accepted in a general way, as for instance, the first four Khalifahs have also been called Mahdis. `Umar ibn `Abd al-`Aziz, too, has been given this name. Now this report of Ibn Majah could not be untrue as it was against the general conception among Muslims about Mahdi, and such a thought could not have occurred to the reporters. On the other hand, this hadith supports the reports by Bukhari and Muslim as they also mention the coming of only one person in later ages and that is Jesus. The coming of any other person is not at all mentioned in these two authentic collections (Sahihain). Thus the report of Ibn Majah has made it clear that if in some reports the appearance of Mahdi is suggested besides the coming of Jesus Christ, this also refers to Jesus. Now here we should stop and think that if we do not try to solve the difficulties involved in the reports about Mahdi in the light of this hadith we shall have to admit that besides al-Bukhari and al-Muslim other works of Sihah Sittah (six authentic collections of reports) have incorporated a lot of fabricated matter in their collections. And if these reports were not fabricated, why did Bukhari and Muslim reject a prophecy of such magnitude and did not even care to mention it in their works? The report of Ibn Majah: There is no Mahdi except `Isa solves both these difficulties. Al-Bukhari and al-Muslim have only reported the second name of this reformer and other books of Sihah have mentioned both the names of `Isa and. Mahdi.<br />This is not the only hadith which shows that Messiah and Mahdi are one, but if we carefully study other reports, they also point towards the same conclusion. Evidently, there cannot be two Amirs (leaders) or Khalifahs at one and the same time. Hazrat Abu Bakr immediately after the death of the Holy Prophet gave a reply to the Ansar (helpers) who said: One leader from us and one from you [Al-Bukhari, Kitab Fadail Ashab Al-Nabi, H. No. 1638a.] that this was not possible and there could not be two leaders at the same time. If this report is true, how could there be two leaders, i.e., the Promised Messiah and Mahdi, simultaneously? If it is said that one will be an assistant to another we do not find it mentioned in the reports. Both Messiah and Mahdi have been called imams. In al-Bukhari: and al-Muslim: imamu-kum minkum and amma-kum minkum occur for the Promised Messiah who has also been called Arbiter and judge. Hakam and imam are identical. In Musnad of Ahmad he has been clearly referred to as "Arbiter, judge and imam." [Imam Abu `Abd Allah Ahmad ibn Hanbal, Musnad Ahmad ibn Hanbal, vol. 2, p. 394 and p. 272.] About Mahdi it is a wide-spread belief, that he will be an imam and some think that he will be a king also. In this case Messiah must be his wazir (aider, assistant). But, on the other hand, this is also acknowledged that the Messiah will be superior to Mahdi as Nawab Siddiq Hasan Khan quotes in his book a saying by imam Shaukani: There is no doubt that Jesus is superior to Mahdi [Nawab Sayyid Nur al-Hasan Khan, Hujaj al-Kiramah, (Shah Jahan Press, Bhopal), p. 385]. At any rate there can be only one imam at a time and when Jesus and Mahdi are both called imam then it necessarily follows that Jesus and Mahdi are also one.<br />The third argument in favour of this view is that the Promised Messiah has also been called Mahdi in the reports. Accordingly, there is a hadith from Abu Huraira to the effect that: Whoever lives from among you shall meet Jesus, son of Mary who is imam, Mahdi, arbiter and judge [Musnad Ahmad ibn Hanbal, vol. 2, p. 411.]. Besides all this if we look deep into the matter we observe many other similarities to show that these are only two different names of one person. The time of their advent is the same, they shall have the same office, the same work and the same complexion, then how could they be two separate persons? That the time of their appearance is the same is acknowledged by all. About their office I have discussed above that both of them have been called Imam, Amir, Khalifah and Mahdi. Their work and duty is also the same. The making of Islam dominant over other religions is the work of the Messiah and the same has been assigned to Mahdi as well. So much so that the breaking of the Cross and killing the swine, thought to be the special duties of the Messiah, have also been attributed to Mahdi as has been mentioned in Hujaj al-Kiramah:<br />"The religion of Islam in his time will be established as it had been in the age of grace of the Prophet Muhammad. He will be a ruler over all the world and shall break the Cross and kill the swine. All these signs have been briefly discussed by Ibn Hajar in connection with the coming of Mahdi [Nawab Siddiq Hasan Khan, Hujaj al-Kiramah, p. 363.]."<br />Spreading of peace and justice has also been assigned to both. It is frequently reported about Mahdi that he will fill the earth with justice and the Messiah has also been called arbiter and judge. Their complexion is also the same. The coming Messiah is of wheatish colour, quotation has been given before [Kanz al-'Ummal, vol. 6, p. 126.]. Mahdi is of the same complexion as is found in report by Na'im ibn Hammad that: He will be of wheatish complexion from among the people (of the land) [Kanz al-'Ummal, vol. 7, p. 262.].<br />A Prophecy becomes a Great Miracle after its Fulfilment:The prophecy about the advent of Mahdi is from among those prophecies which are related to this age. The Mujaddid of this century has shed such light on them that all the darkness which surrounded them has been dispelled and they have become a manifest sign for the truth of the Prophet. These prophecies were buried under so many obscurities that there were many who denied their authenticity and even those who believed in them were also bewildered (at the great contradictory mass of such reports) and were at times inclined almost towards its rejection. Accordingly it was said: We admit that Mahdi will not appear. What harm is there if he does not? [Hadith al-Ghashiyyah, p. 343.] Or: Leave Mahdi aside. The descent of Jesus is at least unanimously agreed by Christians and Muslims alike. Let him descend [Ibid.]. And in another book it has been mentioned that: We admit that Mahdi may not come. This does not contradict any important belief of the people of Islam. But the son of Mary will indeed appear according to all of them. May God bring him soon, for his coming as well will serve the same purpose for which we expect the advent of Mahdi [Nawab Nur al-Hasan Khan, Iqtarab al-Sa`ah, p. 147.]. That person has indeed rendered a great service to Muslims who has removed all the cobwebs from these prophecies and has thus placed before us a clear evidence of the truthfulness of the Holy Prophet. It is easy to say what difference does it make to Islam whether Mahdi comes or not, but the first advantage of Mahdi's advent has been that it has brought to light a new testimony in favour of Islam, or in other words, a miracle of Islam has manifested itself in this age. The miracles of all the prophets have come to an end with their death, but the miracles of the Prophet Muhammad have continued to manifest themselves ever since and will remain so till the Last Day. As a matter of fact, the faith which the fulfilment of a prophecy creates in one's heart is not even created at the occurrence of a great miracle, because a miracle may contain some elements of doubt in it, but the fulfilment of a prophecy is in fact a ‘talking witness’ which stands before friends and foes alike. Moreover, at the occurrence of a miracle there are only a few persons present who witness its truth, but a prophecy after its fulfilment does not stand in need of another evidence. It becomes an evidence itself. Has that person not done any service to Islam who has explained the hidden truths behind these prophecies and has thus helped to strengthen our faith in Islam? Hazrat Mirza Ghulam Ahmad's interpretations concerning the prophecies about Mahdi do not seem to be the result of his intellectual investigations, but were the work of Divine light given to him which helped him to discover the truth underlying these reports. This discovery consisted of two great facts. Firstly, it was wrong to associate the name of Mahdi with the sword and to believe, as the opponents did, that Islam was spread at the point of the sword - the authentic reports being devoid of any such mention - and, secondly, that Jesus and Mahdi were not two separate persons but two names of the same reformer.<br />The Significance of the Two Names:As has been discussed above, there was a profound reality hidden behind these two names, therefore the mujaddid of this age was assigned two great tasks which entitled him to receive the names of Messiah and Mahdi. On the one hand, Islam had a big encounter with Christianity, - for, according to the Quran and Hadith, Christianity was going to attain great power in the world, - and, on the other, the present age was particularly suited for the propagation of Islam among Christians. Islam had won the hearts of millions of people of other religions before, but Christianity had not offered its due quota to Islam. It was, however, destined that the sun of Islam should rise over Eastern countries first. Therefore, it was mostly in the East that the light of Islam spread in the beginning, but then according to the law of nature this sun was going to shine over the Western countries as well. In a report of the Prophet this had been described as the rising of the sun in the West. Again, it is to the same effect that the Holy Prophet has referred to: I have been given two treasures; one red (Eastern nations) and another white (Western nations) [Sunan Abu Daud, Kitab al-Fitan, Vol. 2, p. 233.]. As encounter with Christianity and the propagation of Islam in Christendom were the two tasks of the mujaddid of this age, therefore, the title Ibn Maryam or `Isa was given to him. He mentions that fact in the following couplet: As I have been given light for the Christian people, the name of the son of Mary has been given to me for this reason. Again, because he was commissioned to strengthen the inner solidarity of Islam, save Muslims from going to immoderate extremes, cure them of the habit of takfir (denunciation of Muslims as heretics) and place before them the sublime object of preaching of Islam, which was in fact the object of the life of the Prophet Muhammad, therefore the name Mahdi was also given to the mujaddid of this age. The only reality behind all this is that the perfect mujaddid of the fourteenth century was like the full moon that was going to shine in the world. For shedding the light of Islam in the Christian world he was called Messiah or son of Mary, and for illuminating the hearts of Muslims with the light of Islam he was called Mahdi. That is why the Holy Prophet declared that: He has been given my name [Ibid., Kitab al-Malahim, Vol. 2. p. 239.]. The point that Mahdi is superior to Jesus, though Jesus was a prophet of God, only means that, as a Mahdi, he will manifest the truth of Muhammad and, as a Messiah, the truth of Jesus, the former being superior to the latter; it is because of this that Mahdi is superior to Jesus.<br />Other Prophecies about Mahdi:Prophecies about the advent of Messiah and Mahdi have been discussed by me elsewhere. Here I should only like to mention about the place of his advent. There is no doubt in it that some reports also suggest Makkah or Madinah as the place of his appearance and the sanctity of these places might have turned the attention of the reporters towards these towns. But there are reports which not only indicate the place of his advent in the East but even his companions are also reported to be from among the Eastern people. The reporters' own imagination in normal circumstances could not have gone to that extent. Accordingly, following are the words of the reports of Abu Na'im and Ibn `Asakir : From the offspring of Hasan ibn 'Ali, a person (i.e., Mahdi) will appear from the East. If mountains are in his way he will demolish them and make his way through [Hujaj al-Kiramah, p. 355; Najm al-Thaqib, vol. I, p. 51.]. Here the reference to his being the offspring of Hasan ibn `All has been due to the wrong impression that Messiah and Mahdi were considered to be two different persons. A report in Ibn Majah says: Some people will come out from the East and will support Mahdi, i.e., they will help him in his domination [Sunan Ibn Majah, ch. Khuruj al-Mahdi, p. 310.]. Nawab Siddiq Hasan Khan also writes:<br />"Men of Divine gnosis will enter into fealty with Mahdi by God's guidance and Divine visions. Holy people will be with him to strengthen his message and to support him ....These will be nine persons in the footsteps of the Companions (of the Prophet); they would prove their covenant true which they made with Allah. They would all be non-Arabs ('ajami) and none would be an Arab from among them [Nawab Siddiq Hasan Khan, Hujaj al-Kiramah.]."<br />If the companions and supporters of Mahdi are non-Arabs, it clearly shows that the place of his advent is not Makkah, but some other country outside Arabia, and it has been just stated that his companions would be coming from the East. Undoubtedly, in view of this, the place of Mahdi's advent should also be an Eastern country as has been mentioned in one of the reports: Mahdi will appear in a village the name of which will be Kadi'ah [Jawahir al-Asrar, p. 55. The original name of Qadian was Islam Pur Qadi Majjhi which was gradually shortened to Qadi, being generally pronounced as Kadi. If it is kept in view that the form of foreign words in the Arabic language undergoes a little change, for instance, London is altered into Landarah, the change of Kadi into Kadi'ah is easy to understand.]. This name is so identical with Qadian (or Kadi, with which Qadian was formerly known) that, if read with the reports of the general signs of Mahdi, it becomes clear that such reports are only applicable to Hazrat Mirza Ghulam Ahmad of Qadian.<br />Some of the Signs are only in the form of Metaphors in the Prophecy about Mahdi:There are some signs of course about Mahdi's advent which do not apply in their literal sense to the Founder of the Ahmadiyyah Movement. For instance, that he will be a king for seven years or that he will possess large treasures. This is, however, accepted on all hands that prophecies are couched in metaphorical language, because the future events are shown in the form of visions and dreams which are subject to interpretation like other prophecies. The Quran has also called ru'ya' and kushuf as God's speaking from behind a veil [The Quran: 42:51], therefore the apparent expressions should not mislead a person. About the Promised Messiah, for instance, it has been mentioned in a report that he would come with two yellow mantles [Abu 'Isa Muhammad ibn 'Isa Tirmidhi, al-Jami‘ al-Tirmidhi, vol. 1, p. 38.]. A yellow mantle is interpreted with a disease and this in fact pointed to two diseases with which the Promised Messiah was going to suffer. It is surprising to note that about Mahdi it has also been mentioned that: On him there will be two shining mantles as if he is from among the men of Israel [Abu Na'im, Iqtarab al-sa`ah, p. 128; Hujaj al-Kiramah, p. 360.]. About possessions of kunuz (treasures) as well the same mistake is committed and kunuz is taken to mean treasures of gold and silver. But when the Holy Prophet says: I have been given two treasures, red and white [Sunan Abu Dawud, Kitab al-Fitan, vol. 2, p. 133.], no one takes them to be treasures of gold and silver and it is only interpreted as signifying two groups of people. Similarly a saying of Hazrat `Ali has been recorded in Hujaj al-Kiramah that: Blessings of God be upon the renouncers (taliqan) that at that place are treasures of God, but these are not of gold and silver but consist of people who have recognised God as they should have and they would be the helpers of Mahdi [Nawab Siddiq Hasan Khan, Hujaj al-Kiramah, p. 396.]. When in such reports treasures of Mahdi have been considered as his helpers, there should be no difficulty in interpreting metaphorically the expression kunuz appearing in other traditions. It has also been mentioned in a hadith that: La hawla wa la quwwaw (there is no power except His power) is a treasure from among the treasures of paradise [Ibn al-Athir, al-Nihayah fi Gharib 'l-Hadith wal-Athari, vol. 4, p. 36.]. Now this is not a treasure of gold and silver but only, as it is stated in al-Nihayah, the reward which has been stored [Ibid.]. Again, it has been mentioned in some of the reports that Mahdi will also dig out treasures from under the Ka'bah. Now gold and silver are not buried under this holy place. On the other hand, it is the riches of knowledge and wisdom which were manifested by the Prophet Muhammad and have been concealed from the eyes of the world with the lapse of time. The real treasure is, in fact, the wisdom and Divine gnosis which were lost in the Age of Corruption and only letter and form-worship was left with the Muslims. Thus, whoever restores the lost glory of wisdom, it is he who really digs out treasures and distributes them among the people. The istikhraj kunuz (i.e., the digging out of treasures from earth) therefore, in the case of Mahdi does not mean digging of gold and silver, but it is only a metaphorical expression which implies the imparting of knowledge and wisdom by Mahdi to his people, which is indeed the task of all God-sent reformers. Their kingdom is also a spiritual one, and, if God wills, He may favour them with temporal power as well. But their actual kingdom is always spiritual. Now, if a person insists on the literal meanings of these reports, it would be impossible for him to accept all the reports which are so contradictory in their details that even those who generally believe in them also entertain doubts as to their literal fulfilment. The contradictions in them are so great that either the whole lot have to be rejected under the principle when two things contradict, they cut each other, or only their general and collective testimony should be accepted. A part of them should be interpreted metaphorically and a part, of course, has to be left aside. When we follow this principle these reports invariably apply to Hazrat Mirza Ghulam Ahmad of Qadian, the Founder of the Ahmadiyyah Movement. That Mahdi will not spread Islam with the sword and that he and the Messiah are one, these two points have made it definitely clear that Hazrat Mirza Ghulam Ahmad is indeed the Promised Mahdi. It does not make any difference if a ruler Mahdi may also appear at some future time, but, just for the sake of mere possibility, it is not right to reject the sayings of the Prophet Muhammad which have been fulfilled.</p><p> </p><p>Q:) Is it a authenticate hadith that Imam mahdi will come during the month of ramadan and also there will 2 eclipse?<br />A:) A Narration does appear in some books of hadith that a dual eclipse shall occur during the Ramadaan of the year in which Imam Mahdi is scheduled to make his appearance. For the benefit of readers, I reproduce the text and commentary of this particular narration: Imam Ali bin Umar Dar-e-Qutni states in his collection of ahadith: ?My Ustaad Abu Saeed Istakhri narrates from his Ustaad Muhammad bin Abdullah, who narrates from his Ustaad Ubaid bin Ya?eesh, and he narrates from Yunus bin Bukair, and he from Amar bin Shamir, and he from Jaabir who narrates that Muhammad bin Ali said: 'Verily, for our Mahdi there are two signs which have never as yet concurred since the creation of the heavens and earth; first is the eclipse of the moon on the first night of Ramadan, and second is the eclipse of the sun during the middle of that same Ramadan. This (concurrence of a solar and lunar eclipse) has never happened since Allah created the heavens and earth.' (Dare Qutni vol.2 p.65) THE CHAIN OF TRANSMISSION:<br />Sanad or Isnaad are Arabic terms which mean the chain of transmission through which a hadith or narration is transmitted. In order to verify whether a hadith or narration is authentic and reliable, the narrators whose names appear in the sanad are scrutinised. This procedure, known in Islamic terminology as Jarah wa Ta'deel, was used extensively by the Imams and Muhadditheen of old. They have set out a code of conduct according to which they examined and critically analysed the narrators of any hadith. If even one Raawi (narrator) is discovered to be unreliable or untrustworthy, the entire narration becomes seriously suspect. Such a hadith or narration can never be accepted as a basis for any Islamic belief or practice. They adopted this procedure in order to prevent fabrications and false narratives from creeping into the pristine pure teachings of Islam. It has quite rightly been said: ?If these chains of transmission were non-existent then everyone and anyone would say what they like.? Upon studying the chain of transmission quoted above we firstly notice that this sanad does not reach right up to Rasoolullah sallallahu alaihi wasallam. It stops on Muhammad bin Ali, the great-grandson of Ameerul Mumineen Hazrat Ali radhiyallahu anhu. Such a narration, where there is no direct link with Rasoolullah sallall?hu alaihi wasallam, is termed Munqati?, and most Ulema do not regard such a transmission as tenable proof for any Deeni practice or belief. Secondly, two names appear in this chain, viz. Amar bin Shamir and Jaabir. Let us now study statements of the Muhadditheen regarding the authenticity and integrity of these two:<br />The author, Imam Dare Qutni himself, after quoting this narration, singles out these two figures in the chain of transmission and states: ?Both are unreliable narrators. Their narrations are not admissible as proof to substantiate any claim.? (Dare Qutni vol.2 p.65) Allama Zhahabi, a great authority on hadith has the following entry in his famous critique, Meezaanul I'tidaal: Amar bin Shamir: A Shia from Kufa. Yahya (bin Mu'een) says: (He is) a non-entity.? Jauzjaani says: A misguided impostor. Ibni Hibbaan says: This man is a Shia who insults the Sahaba, and fabricates narrations in the name of authentic Ulema. Imam Bukhari says: His narrations are rejected. Yahya says: His narrations should not be recorded. Suleimani says: This Amar used to fabricate narrations for the Shias. Imam Nasaai says: His narrations have been discarded.(Meezaanul I'tidaal vol. P.268) Allama Ibni Hajar quotes the following in his work, Lisaanul Meezaan: Ibni Abi Haatim says: I asked my father(Abu Haatim) about him (Amar bin Shamir), and he replied: His ahadeeth are totally rejected, a weak narrator, a person one should never get involved with. The Muhadditheen have forsaken him. Abu Abdullah Haakim (a high ranking authority on hadith) states: He has many fabrications narrated from Jabir Ju?afi, and no-one else besides him (Amar bin Shamir) narrate these blatant fabrications from Jabir.(Lisaanul Meezaan vol. P. 367) From the above it is evident that this narration is very weak and flimsy, and cannot serve as the basis for any firm belief or practice. You will notice many signs attributed to Imam Mehdi's appearance in the books of hadith, which are derived from extremely weak, unsound, and doubtful narrations. Some of these appear to come from Shia sources, of which the above is a typical example. Note the words, Verily, for our Mahdi..... The Shiahs have their own concept of a Imam Mehdi, which differs vastly to what the Ahle Sunnah Wal Jama-ah believe and teach.<br />Apart from the above, let us consider some other aspects to this narration. Assuming that the narration is sound and good, the content matter is difficult to reconcile with scientific evidence (which we are presently using to figure out these signs). It states that the lunar eclipse will occur on the first night of Ramadaan. Now it is common knowledge that lunar eclipses only occur when there is full moon, and that can be on the 13th , 14th , or 15th nights of the Islamic month. According to the information obtained from the Observatory, the lunar eclipse will occur on 9 November, and that should be somewhere in the middle of Ramadaan. Logically too, one cannot imagine an eclipse of the new moon (which too many may happen every month when they go out to sight the moon!).<br />Secondly, this particular concurrence of eclipse, I believe, will not be visible from the same belt of earth. The lunar eclipse on November 9, 2003 will be visible from America, Africa, and Europe, while the solar eclipse on 23 November will be seen from Antarctica (of all places). For this sign to be accepted, both eclipses must be seen from the same belt of earth, and in particular, from Arabia, for this is the context of this sign of Imam Mehdi. It seems that this is not the case with this particular eclipse. When I enquired from the same Observatory several years ago about the same phenomenon, they replied that a dual eclipse is not uncommon and happens often. (That is, at different parts of the world) They provided some charts which depict different areas where both solar and lunar eclipses will occur over the next two decades (i.e. up to 2015), advising me to study these charts. Apparently they were too busy to enlist places and dates where a dual eclipse was to occur. Nonetheless, this observation of the Observatory (if you'll excuse the pun) that such a happening is not uncommon means that you will frequently find a situation when in one area of the world there is a solar eclipse and, concurrently, at another place there is a lunar eclipse. This, of course, can and does happen frequently. They further stated that a dual eclipse from the same belt of the earth is less frequent. Well, if you can recall, in June 1992, here in South Africa we had a similar experience of a lunar and solar eclipse in the month of June, for which we even offered Salaatul-Kusoof in the Musjid. Both were visible in South Africa.<br />Thirdly, the signs attributed to Imam Mehdi are all unique in their occurrence. This dual eclipse, too, must be unique. Yet, it appears that such a dual eclipse in one month in the same area of the world has already happened. The words in the narration clearly state that "this has never happened since Allah created the world". So if we are to accept the narration as it is, with an eclipse of new moon and all, how do we reconcile this statement when we have already experienced a dual eclipse in one month? Yes, one might say that such an event has never happened before IN RAMADAAN, or that an eclipse of the new moon has never yet occurred, and it may be a "first". The first is possible, the second (of it being a "first") improbable, but the first is dependent upon acceptance of the second - first accept that eclipse of the new moon is possible, then say it will happen for the first time in Ramadaan.<br />Furthermore, a lunar eclipse is called such because the entire moon is cast into shadow, and that's what makes it so dramatic. But the crescent at the start of an Islamic month is already barely noticeable, what's so grand about it not being noticed at all? (Ask the people of PE who go moon-sighting every month!)<br />Lets move on to another aspect. Sorry for the quick shift in line of thought, for perhaps you may need time to sift through my maze of confusion above. Leaving alone the authenticity of such an event, what is important is not to create hysteria among people for no reason. Also, not to present something of Islam which may turn out to be false. The prediction we now discuss was brought up several years earlier by a certain Moulana. I believe some people, after listening to his talk of the dual eclipse in 2003 or 2004, actually intended selling up and going to settle in Makka to await the coming of Imam Mehdi. Now this is not healthy for anyone. Besides, the hadith shareef is very clearly THAT IMAM MEHDI WILL APPEAR WHEN PEOPLE LEAST EXPECT, AND THE FIRST GROUP OF ULEMA AND BUZRUGS WHO TAKE BAY'AT AT HIS HANDS WILL DO SO UNEXPECTEDLY. Now if this is the case with the pious people who will be honoured to take first bay'at at his hands, do we think we can do better by either searching out for him, or awaiting his advent? This is something that will take its natural course. None of the signs are such that people can actually predict them with accuracy. Yes, once it really happens, then one can attribute it to the Imam. Once Hazrat Umar and Hazrat Ali were passing by a certain area of Iraq, on the banks of the Tigris or Euphrates River. The former remarked: "I've heard Rasoolullah (sallallahu alaihi wasallam) speak of the treasures that this area will throw up. Perhaps I should make an attempt to unearth these treasures (thus fulfilling the prophecy)." Ali (Radhiyallahi anhu) said: "O Ameerul-Mumineen, forget it and just keep walking ahead. These treasures are not your department. Instead a youth among the Quraish, who will be called Mehdi, will see to this." This incident proves that such signs must take their fixed course and cannot be pre-empted. I believe that we should concentrate on the signs that are chronicled in authentic and sound ahadith, so that we are sure of our teaching and belief, and we do not run the risk of inadvertently endorsing a Shiaconcept. Despite extensive research we could not find any other hadith book recording this event as given above, besides the work of Imam Daare-qutni, from which we have obviously quoted. Sometimes the author will cite a narrative purely to reject and criticise it, which I think is what the author of Daarie-Qutni has done. Also, all subsequent books that do mention this event quote it from the same Daar-e-Qutni. Insha-Allah, an updated version of our book, The Story of Imam Mahdi will soon be handed in for publication. We shall be referring therein to this incident. Was-salaam </p><p>Siraj Desai</p><p> </p>AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1139781329554831772006-02-12T13:35:00.000-08:002006-02-12T13:55:30.136-08:00ISLAM: THE TRUE HISTORY AND FALSE BELIEFSISLAM: THE TRUE HISTORY AND FALSE BELIEFS<br /><br />BY<br />SHABBIR AHMED, M. D.<br />THE MOST REVOLUTIONARY BOOK EVER ON ISLAM<br />NOT RECOMMENDED FOR THE FEEBLE-MINDED OR WEAK-HEARTED<br />This book is dedicated to those who open-mindedly seek knowledge wherever it is.<br />ISBN 0-9758851-0-5<br />NO COPYRIGHTS<br />BISMILLAH IN CIRCLE FROM QXP<br />HANBAL'S CHASTISEMENT<br /><br />STARTLING CONFESSIONS<br />Let us examine the personal confessions of some of the most ancient and foremost "Imams" ('Canonical' authorities) who narrated History, Hadith, laid down Fiqh (Islamic Jurisprudence) and did Tafseer (explanation) of the Qur'an.<br />--------------------------------------------------------------------------------------------------------<br />CHAPTER SCHEDULE<br />Sr. No.<br />NAME OF CHAPTER<br />PAGE NO. ( )<br />01.<br />THE EXALTED PROPHET MUHAMMAD………………………………………<br />02.<br />THE ARABIAN PENINSULA…………………………………………………….....<br />03.<br />EARLY LIFE………………………………………………………………………….<br />04.<br />THE CALL TO PROPHETHOOD…………………………………………………<br />05.<br />HIJRAH (MIGRATION TO MADINAH - SEP 12, 622 CE)………………………<br />06.<br />THE PROPHET'S (S) BATTLES…………………………………………………<br />07.<br />THE ULTIMATE VICTORY…………………………………………………………<br />08.<br />THE FAREWELL ADDRESS (THE LAST SERMON)……………………………<br />09.<br />THE GREATEST MAN DEPARTS, JUNE 8, 632 CE, - RA 12, HIJRAH 11…….<br />10.<br />THE STATE OF MADINAH - THE CONSTITUTION - THE GOVERNMENT…<br />11.<br />THE CALIPHATE…………………………………………………………………….<br />12.<br />KARBALA: FACT OR FICTION…………………………………………………….<br />13.<br />THE NUMBER TWO ISLAM, BY SHABBIR AHMED, M.D. (AUGUST, 2003)..<br />14.<br />SOME MORE EXAMPLES OF THE MAN-MADE NUMBER TWO ISLAM…….<br />15.<br />16.<br />17.<br />18.<br />19.<br />20.<br />21.<br />22.<br />23.<br />24.<br />25.<br />26.<br />27.<br />29.<br />30.<br /><br />BISMILLAH-IR-RAHMAN-IR-RAHEEM<br />(With the Glorious Name of Allah, the Source of Instant and Eternal Beneficence and Mercy that embraces the entire Universe in His fold, taking care of all things and nourishing them for what they are meant to be, just as a mother's womb nourishes the embryo without any returns).<br />ISLAM: THE TRUE HISTORY AND FALSE BELIEFS<br />Author: Shabbir Ahmed, M.D., Florida<br />Editor: Farooq Siddiqui, Texas<br />The author is deepy indebted to Arif Shamim of Karachi and Farooq Siddiqui of Texas for their intellectual contribution to this work in addition to "Thus Speaks the Bible" and "Hindu Fundamentalism".<br />CAUTION: All criticism of the author in this book is directed to the historians, and not at all to the honorable personalities of Islam - The exalted Prophet, Sahaba Kiraam, Hazraat Ali, Fatima, Hasan and Husain, all of whom inspire our reverence and respect.<br />INTRODUCTION:<br />Numerous books have been written in the name of History of Islam during the last one thousand years. But to be accurate, they have been the Histories of Muslims. The difference between the two seems nothing or insignificant, but it is of paramount importance. Like almost all books on histories of nations, the Muslim Histories have revolved around the rulers and their ways. The first ever such "History of Islam" was written by "Imam" Tabari on hearsay alone about 280 years after the exalted Prophet. Historians after him have been blindly following him and repeating him with impunity.<br />"The True History of Early Islam" is probably the first ever work that will attempt to trace the History of Islam. Based on research on numerous well-known to nearly extinct works, it promises to bring to the reader the spellbinding truths for the first time ever. We will attempt to track the journey of Islam and try to see<br /><br />why, how, when, and by whom was the Pristine Al-Islam as revealed to the exalted Prophet Muhammad, converted into the Man-made, Counterfeit, Ritualistic, Alien or Ajami Islam of today.<br />Various great minds have named this degenerate Islam variously. Sir Syed Ahmed Khan of India (d.1898) called it Invented Islam in 1885. Syed Jamaluddin Afghani (d.1897) dubbed it as The Fatalistic Religion. The celebrated Egyptian scholar Mufti Muhammad Abde Rabbuhu (d.1905) gave it the name Deen-il-Ghareeb (The Strange Religion) around 1900. Allama Sir Muhammad Iqbal (d.1938) termed it Ajami (Alien) Islam around 1918. Allama Inayatullah Khan Al-Mashriqi (d.1956) called it Maulvi Ka Ghalat Mazhab (The Mullah's Wrong Religion) in the 1940s. Going by the modern trends, I have chosen to call it The Number Two Islam in keeping with the name given to the counterfeit medicines.<br />The respected reader should get prepared for a bumpy ride discovering shocking truths in a very unusual format especially as the book progresses. This book will be written with special attention to brevity and clarity. Much of it will particularly focus on the widely accepted 'wrongs' in random paragraphs.<br />I think the best way to achieve the objective of sorting out myth from reality, and fiction from fact will be to build the book around the most famous story of "Islamic History", i.e. the Story of Karbala. The reader will probably agree with this approach in the end.<br />AH in this book will indicate Al-Hijrah, the Calendar that begins with the Migration of Muhammad (S) from Makkah to Madinah on July 16, 622 CE. CE will mean The Common Era. Sall-Allahu alayihi Wasallam will be represented by (S), the special salutations for the exalted Messenger. Sahaba means the companions of the Prophet (S). Sahabi is singular. Hadith indicates a reported saying of the Prophet. Sunnah pertains to his personal life-style. Hadith and Sunnah are almost invariably found mixed together in the books without a clear dividing line. The token of respect for any Prophet or Sahabi will be Hazrat (Plural, Hazraat, meaning 'honorables'). 'Salutations upon him' will be denoted by a. s. ('Alayihissalam) and 'Allah is pleased with him or her, by r. a. (Radhi-Allahu-'anh or 'anha).<br />STARTLING CONFESSIONS<br />Let us examine the personal confessions of some of the most ancient and foremost "Imams" ('Canonical' authorities) who narrated History, Hadith, laid down Fiqh (Islamic Jurisprudence) and did Tafseer (explanation) of the Qur'an.<br />IMAM RAZI'S HORRIBLE CONFESSION:<br />Most Muslims have heard of one of the most ancient and famous Tafseer-e-Kabeer (The Great Exposition of the Qur'an) by Imam Razi. This tafseer is one of<br /><br />the tops being followed by our Mullahs till this day. After writing his 300 volumes, the great and authoritative Imam confesses: "All my intellectual and supposedly logical statements in the explanation of the Qur'an turned out to be lame. All the explanations of the Qur'an done by the so-called Imams (Tabari, Zamakhshari, Ibne Kathir, Bukhari, Muslim etc) are misguided and misleading. All of us were the tools of Satan. Our souls were polluted by our physical desires. Our efforts of this world promise to bring us nothing but torture and doom."<br />• (Hadith-Ul-Qur'an by Allama Inayatullah Khan Al-Mashriqi, 1954 edition p190)<br /><br />IMAM TABARI'S STRANGE CONFESSION:<br />I am writing this book as I hear from the narrators. If anything sounds absurd, I should not be blamed or held accountable. The responsibility of all errors or blunders rests squarely on the shoulders of those who have narrated these stories to me.<br />Tabari's Tareekhil Umam Wal Mulook (The History of Nations and Kings) popularly called "Mother of All Histories" is the first ever "History of Islam" written by 'Imam' Tabari (839-923 CE) at the junction of the third and fourth century AH. He died in 310 AH, 3 centuries after the Prophet (S). What were his sources? Not a scrap of paper! "He told me this who heard it from him who heard it from so and so," and so on. By compiling his 13 volume History and his 30 volume Exposition of the Qur'an under royal patronage, he became the Super Imam. The later historians until this day have persisted in following the trails of the Super Imam.<br />IBN KATHIR'S CONFESSION:<br />Had Ibn Jareer Tabari not recorded the strange reports, I would never have done so. (Tafseer Ibn Katheer, Khilaafat-e-Mu'awiya-o-Yazeed, Mahmood Ahmed Abbasi)<br />IMAM AHMAD BIN HANBAL'S CHASTISEMENT:<br />Allama Shibli Nomani, on page 27 of his Seeratun Nabi has given a startling quote of Imam Ahmad bin Hanbal (d. 241 AH), "Three kinds of books are absolutely unfounded, Maghazi, Malahem and Tafseer" (The exalted Prophet's Battles, Dreams and Prophecies, and Expositions of the Qur'an).<br />IBN KHALDOON'S THRASHING:<br />The Muslim historians have made a mockery of history by filling it with fabrications and senseless lies. (Muqaddama)<br /><br />SHAH ABDUL AZIZ'S CRITIQUE:<br />Six pages of Ibn Khaldoon's History have been deliberately removed since the earliest times. These pages had questioned the most critical juncture of Islamic history i.e. the Emirate of Yazeed and the fiction of Karbala. [Even the modern editions admit in the side-notes that those pages have been mysteriously missing from the ancient original book. Khilaafat-e-Mu'awiya-o-Yazeed, Mahmood Ahmed Abbasi]<br />SHAH WALIULLAH'S CHASTISEMENT:<br />Imam Jalaluddin Sayyuti's Tarikh-ul-Khulafa is the prime example of how our Historians, Muhaddithin and Mufassirin, each has played like Haatib-il-Lail (The man who collects firewood at night not knowing which piece is good and which one is bad).<br />IMAM RAGHIB'S PROTEST:<br />Tabari, Waqidi, Mas'oodi, Sayyuti pasted any reports they got hands on. Moreover, Abu Mukhnif, Lut bin Yahya and Muhammad bin Saaeb Kalbi (in whose names the civil wars within Islam during the times of Hazraat Ali, Mu'awiya and Yazeed are reported) never existed. Their names have been concocted and narratives in their names have all been invented by one man, the Zoroastrian "Imam" Tabari bin Rustam.<br />"The True History of Early Islam" by Shabbir Ahmed has been compiled by carefully sifting through scores of ancient books. The author's Criterion of the Right and Wrong has been what it must be and that is the Authentic Qur'an. Hence, I have accepted only those accounts of History and Hadith that are in harmony with this Noble and Unassailable Criterion, the Book of Allah. Thanks to my respected readers around the world, I have had the advantage of having access to numerous hard to find or concealed books.<br />MY CONFESSION:<br />Like all other humble works of mine, this book is based on research by a life-long, fallible student, Shabbir Ahmed. It has taken much time and labor as the discerning readers and writers can tell. While the author assures the readers of his intellectual honesty, he is always liable to make mistakes and projects no claims whatsoever. The reader may not agree with any part(s) of this book or even in its entirety. The strength of this work may indeed dwell in the fact that it leaves plenty of room for the reader's own rationale and judgment to accept or dismiss any statements made by this author or the ancient "authorities". Criticism from any quarters will always be welcome and appreciated and any errors will be corrected in the second edition with sincere gratitude.<br />THE EXALTED PROPHET MUHAMMAD<br />SEQUENCE OF EVENTS:<br />570 CE<br />:<br />Muhammad, the exalted, born in Makkah. His father, Abdullah dies before the Prophet is born.<br />576<br />:<br />Mother Amena dies. Grandfather Abdul Muttalib becomes the guardian.<br />578<br />:<br />Grandfather dies. Abu Talib, a paternal uncle, assumes guardianship.<br />582<br />:<br />First trading journey to Syria with Abu Talib.<br />595<br />:<br />Marriage to Khadijah r.a.<br />605<br />:<br />Muhammad (S) helps rebuild Ka'bah after a flood.<br />610<br />:<br />Angel Gabriel visits Muhammad (S) - The First Revelation<br />613<br />:<br />The Message of Islam begins reaching the community. Persecution of Muslims begins.<br />615<br />:<br />The Prophet orders some Muslims to migrate to Ethiopia-Abyssinia.<br />617<br />:<br />Persecution increases. The Prophet (S) and his followers are boycotted by Makkans. Many people of the far away town (270 miles North) Madinah embrace Islam and invite the Prophet and his followers to live among them.<br />619<br />:<br />Khadijah and Abu Talib die.<br />622<br />:<br />The Prophet migrates to Madinah. Islamic State established. New Constitution declared.<br />623<br />:<br />The Prophet (S) marries Ayesha r.a.<br />624<br />:<br />The Battle of Badr - The Turning Point<br />626<br />:<br />The Battle of Uhud<br />627<br />:<br />The Battle of the Trench or Clans (Khandaq or Ahzab)<br />628<br />:<br />The Treaty of Hudaibyyah<br />628<br />:<br />Invitation to Emperors<br />630<br />:<br />Conquest of Makkah<br />632<br />:<br />Last pilgrimage to Makkah and the Farewell Address<br />632<br />:<br />The greatest man departs<br />YEAR OF THE ELEPHANT 570 CE:<br />Muhammad (S), the greatest man ever to set foot on earth, was born in Makkah in the year 570 CE commonly referred to as 'Aam-il-Fil (Year of the Elephant). He belonged to Quresh that were the most honored tribe of Arabia for being the custodians of Ka'bah, the holiest shrine in the land.<br />CHAPTER 01<br />Note: Scholars have agreed that even after the most diligent research, it is almost impossible to determine the exact days and dates of events during Muhammad's (S) lifetime.<br />Muhammad (S), like all Arabs, belonged to the progeny of Ismail a.s. Ibrahim a.s. on Allah's Command, had settled his elder son, teenager Ismail a.s. (Ishmael) to reside permanently in Makkah along with his mother Haajirah. Contrary to the Biblical statement, Hagar was not a bondwoman. She was the daughter of the Egyptian king. Abraham kept traveling between his second wife Haajirah (Hagar) in Makkah and first wife Sarah in Can'aan (Syria-Palestine). Ismail married a woman from the Qahtani Tribe of Jurham and became the ancestor of Musta Ribah (Arabianized Tribes or the Arabs.)<br />So the Arabs are, interestingly, descendants of a Hebrew father, Ishmael and a Qahtani Jurham mother, Wasiqa. They had twelve sons in their long and happy married life. The Qahtanis are still abundantly found in the Arabian Peninsula. They were a wandering tribe in Southern Arabia who had settled around Makkah before Ismail a. s.<br />The "Wilderness of Beer-Sheba" of Genesis 21:14, embraces Southern Palestine and Hijaz (roughly, the land between and around Makkah and Madinah). Therefore, the Bible and the Qur’an are in agreement concerning where Hazrat Ismail and his mother Haajirah had settled after moving from Can'aan.<br />This history also explains why the Qur’an repeatedly asserts that the Arabs had not received any Scripture before the Qur'an. Obviously, the Arabs became a community long after their ancestor, Ishmael had passed on.<br />THE KINGDOM OF SHEBA:<br />In Yemen had collapsed in 115 B.C. They were overtaken by the Himairis who ruled until 300 CE when other tribes overtook the control of Yemen. They were in turn defeated by the Christian Kingdom of Ethipoia-Abyssinia when they invaded Yemen in 525 CE. The kingdom appointed Abrahah as the Viceroy of Yemen.<br />ABRAHAH PLANS TO DEMOLISH KA'BAH:<br />The Roman and the Abyssinian Christians longed for converting the idolaters of Arabia to Christianity. They also sought control of the trade routes between Arabia, Syria, Persia and the Western Roman Empire. They saw Ka’bah in Makkah as a hindrance to their imperialistic and religious designs. Abrahah, the Viceroy of Yemen, made a smart move. Between 550 and 555 CE he built a gorgeous cathedral Ekklesia in San’aa, Yemen and invited his people and neighboring nations to come for pilgrimage there instead of going to Makkah. But<br />Ekklesia remained unpopular and Abrahah decided to invade Makkah to demolish the Ka’bah and its surroundings.<br />Anticipating the presence of hostile tribes en route, he came up with a 60,000 strong army aided by thousands of horses, camels and thirteen elephants.<br />I agree with the research of Hamiduddin Farahi, 'Maulana' Amin Ahsan Islahi and Allama G.A. Parwez on what eventually happened. As Abrahah’s army approached Makkah, the Makkans who had been alerted by some travelers beforehand, saw flocks of birds that normally fly over caravans in search for food. The Makkans mounted the hills around and threw stones on the troops. The elephants, and in turn, other rides panicked and trampled the soldiers. This incident took place in 570 CE, the year when the exalted Messenger was born. The event carried such significance that the Arabs marked "Year of the Elephant" (‘Aam-il-Fil) as a point of reference in history.<br /><br />THE ARABIAN PENINSULA<br />WHAT MUHAMMAD (S) SAW IN HIS FORMATIVE YEARS<br />As a little bright youngster, he observed with dismay many wrongs in the society. All of Arabia was divided into warring tribes and there was no rule of law. In the absence of organized government and courts of law, total chaos in political, social, economic and moral arenas was the obvious consequence.<br />SOCIAL INEQUITY:<br />A few elite were extremely wealthy while the vast majority lived in abject poverty and humiliation. These rich people were ruthless in their behavior to the poor. Slavery was rampant therefore, those in power owned slaves and concubines. The laboring slaves were beaten with whips for little or no reason. No one cared for their welfare or emancipation.<br />STATUS OF WOMEN:<br />Women were primarily the objects of pleasure and subservience and they were exempted from all human rights. The concubines served their masters and were sexually molested frequently. The free women were expected to obey men, be objects of sensual pleasure for them and pour wine in their company, labor within and outside the home and bear children. Some Arabs respected women especially those who had born children, and possessed knitting, weaving and cooking skills. Some women were hired or forced to sing and dance in public and in social gatherings. The birth of a girl was considered a matter of disgrace so much so that some Arabs buried their daughters alive. Men and women both were immodest. Disrobing in public was considered fashionable and they circled around the Ka'bah naked. As an exception, the wives of tribal leaders enjoyed a high status in the society and their jewelry, garment design, hairstyle, and mode of conduct became a fashion only to be dreamed by the poor majority. These "noble wives" wielded significant influence on their husbands, families and their own tribe. A tribe would be proud of a beautiful, smart, fashionable and artistic woman and she was seen as a prized potential booty by the adversary tribes.<br />ALCOHOL AND GAMBLING:<br />CHAPTER 02<br />Alcohol was rampant and quality drinks were considered as a status symbol. People got drunk, lost self-control and misbehaved; as a result, bloody feuds were a daily occurrence. Gambling was a part of everyday life. One who avoided alcohol and gambling was labeled a berm, meaning outcast. No person would befriend a berm. Men would put their wives as stakes in gambling and betting. If a person lost in gambling or could not pay his debt, he became a slave often along with the women of his family.<br />THAAR (CHAIN REVENGE):<br />Tribes fought endless wars in chain revenge on menial issues such as a goat or camel having grazed at someone else's field. Aggression was considered to grant dignity and superiority to a tribe and its leader. Looting and raiding other tribes was considered honorable. There was total disregard for other people's life, honor and property. Seeking revenge was a sacred duty and people took revenge even for their remote ancestors.<br />SUPERSTITIONS:<br />A vast majority of the Arabs were pagans. The society as a whole was ridden with superstition. They believed in good and bad omens, wild interpretation of dreams, magic, clairvoyance, evil spirits, demons and witches, evil eye, arrows of good and bad luck, lucky and ominous stars, stones, days and numbers. Each family and tribe had their own special "gods". The fear of unseen creatures was common. Poets, fortune-tellers, soothsayers, diviners, and religious leaders easily exploited them.<br />MEANS OF LIVELIHOOD:<br />Raising herds of livestock, camels, goats, sheep, cows, owning date palm trees and orchards, vineyards, parts of oasis, and looting were the common ways of making a living. Barter and trade were popular but honesty was unknown. Usury was rampant making the rich richer and the poor poorer. Big businessmen sent trade caravans to distant lands. The trade caravans were frequently looted. The proud rich wasted a lot of resources. They would kill their camels in competition. If one killed some camels the other would slay twice as many just to impress others.<br />DIVERSITY OF RELIGIONS:<br />Although most inhabitants were pagans, it was a diverse, albeit peaceful, society. Jews and Christians in the Arabian Peninsula numbered quite a few thousands.<br />There were among them Sabians (Nature worshipers), those who believed only in Yahya a. s. (John the Baptist), Agnostics, and followers of Deen-e-Hanif (Strict Monotheists that followed the remnants of Hazraat Ibrahim and Ismail's teachings).<br />This society was devoid of a government and any rules or standards of conduct. Immorality and corruption was an accepted part of life. "Might is Right", was the order of the day to solve all disputes. These were the circumstances when the exalted Prophet would herald the greatest Mission ever.<br />EARLY LIFE<br />Muhammad, the Ideal Prophet, was born in Makkah on 20th April 570 CE. Makkah is a town in today's western Saudi Arabia. Bani Hashim, a branch of the Quresh tribe, were a noble and honored people among whom he was born. His grandfather, Abdul Muttalib, was the chief of his tribe and the chief of Makkah as well. Abdul Muttalib was in charge of the Ka'bah which is the symbolic First House of Monotheism. It was built by Prophet Ibrahim and his son Ismail, about 2000 BC.<br />THE PARENTS, THE GRAND OLD MAN OF MAKKAH AND THE LITTLE ORPHAN:<br />The chief, Abdul Muttalib had 10 sons. Abdullah was the youngest. The family arranged his marriage to a beautiful, gentle, and intelligent young lady. Her name was Amena bint Wahab. Abdullah means the servant of Allah and Amena means someone who is at peace and provides peace. Both were about 20 years old at the time of their marriage. Soon after, Abdullah went to a business trip to Syria. While returning home, he became ill and died in Madinah at the home of his maternal grandparents. Amena was devastated, but she had excellent support from her illustrious husband's family.<br />Muhammad was born after his father's untimely death. His mother and family members took very good care of him. But another misfortune struck when he was only 6 years old. His loving mother died of a brief febrile illness, possibly sun-stroke. She was in the middle of Madinah and Makkah returning with Abdul Muttalib after visiting her deceased husband's grave in Madinah. Prophet Muhammad was at a great disadvantage from the beginning. Fortunately, his grandfather, Abdul Muttalib, was a very kind and caring personality.<br />NO EDUCATION:<br />In Makkah, there were no schools in those days. The young boy had no siblings and few like-minded youngsters. We may wonder how such a smart child spent his time! The summers were too hot with outdoors temperature in the desert rising as high as 116, and it got feezing cold in winters. Mud and wood houses and big shady trees afforded the only respite from harsh weather. There was no<br />CHAPTER 03<br />library, no mode of learning or teaching. Only 23 people in Makkah knew how to read or write.<br />NO VEHICLES, NO LAMPS:<br />Older nations had wheel-carts three to four thousand years before the Prophet's time. The people of Egypt and the Indus Valley (now in Pakistan) used wheelbarrows, bullock carts, chariots and horse carriages. In Arabia, however, no one had a vehicle. People used donkeys, ponies, horses, mules and camels for traveling. Of course, there were no media. Poetry, stories, and gossip were the sole means of communication. It is hard to conceive, but people of Arabia did not use any sort of lamps at night.<br />THE LITTLE BRIGHT MUHAMMAD IN THE DARK ENVIRONMENT:<br />It was in this environment that the Prophet (S) was learning about life. The smart, peaceful child created his own resources and never wasted his time. Some may wonder why the little boy Muhammad is called Prophet. The reason is that all prophets were born as such although commissioned to the Divine Office later. The Qur'an states that they were chosen individuals, hence, none can become a prophet by striving to do so. Muhammad (S) was commissioned to prophethood and received the first Message from Allah in his 40th year but he was a prophet by birth.<br />The young, bright, orphan boy was raised in Makkah and in the desert around the town. Very early in his life, he learned to ride the bareback ponies, mules, horses and camels. There were no swimming pools in those days but rainwater did collect in natural ponds. So the little boy learned how to swim. He also kept busy by taking the sheep and goats of his family and neighbors out for grazing. He also liked to play with his bow and arrow in the safety of the desert. Running after the arrows, herding animals, riding and swimming, all kept him very fit. Herding livestock made him feel very responsible. No one at that time had the faintest idea that this brilliant, lovely child would one day become the greatest leader of mankind.<br />As he grew, the clear days and nights of the desert offered a vast view of Nature. Allah teaches us through the Qur'an but we also learn from His other Book, the Universe around us. Muhammad closely observed the wonders of Nature around him. He understood that there is great discipline in the Universe. The sun rose in the East and set in the West everyday. The moon and the stars appeared at night. Seasons changed in regular sequence. Seeds grew into plants. He knew in his heart that there could be only One Creator and Sustainer to keep such remarkable order and discipline in the Universe. He was surrounded by adults and children who worshipped the sun, the moon, the stars, rocks, idols and trees. There were hundreds of idols in the Ka'bah. They thought that the angels were<br />the daughters of God. Jews and Christians in Arabia assigned children to God such as Osiris and Jesus, respectively. Even as a child, Muhammad never worshipped any of these false gods.<br />THE FANCY DRESS SHOW:<br />One day, when he was a teenager, youngsters promised to take him to a nice place. In fact, it was an immodest fancy dress and dancing show on stage. Muhammad did not waste any time. He turned back home alone and never went to any shows again.<br />When others wasted their time in vain talk and senseless play, Muhammad the exalted, was helping people. He helped the elderly, the sick and the widows with their needs. He even milked their cows and goats and fed any hungry animals. He always did his own chores and even repaired his own shoes. Everyone in town loved him. They called him Ameen (Trustworthy) and Sadiq (Truthful).<br />GRANDFATHER AND UNCLE:<br />The grand old man of Makkah, Abdul Muttalib died at the age of 82. Muhammad (S) was about 8 years old at that time. A son of Abdul Muttalib, Abu Talib raised Muhammad (S) from then on.<br />When the exalted Prophet was born, he was named Muhammad by his celebrated grandfather. This was a very special name since no one ever had this name before. People asked Abdul Muttalib, "Why a brand new name?" He responded, "I want this child to be praiseworthy." Muhammad means the praised one.<br />When Muhammad (S) was 12 years old his uncle Abu Talib, started taking him with trade caravans to Syria. Makkah was an important business center in those days. Camel and horse caravans frequented between Yemen, Makkah, Madinah and Syria.<br />EARLY QUALITIES:<br />Even when the Ideal Prophet was very young, he had exceptional qualities. He respected elders and was very kind to children. He realized that time made up life, so he never wasted it. Rather, he was learning new skills everyday. Later on he would remark, "One whose two successive days go in an identical state has lost worthy opportunities." Unlike other youngsters, he did not indulge in vain sport or talk. He would rather serve the community day and night. There were no banks or safe deposits in those days. People of Makkah deposited their valuables with the teenager Muhammad because he was trustworthy. They knew<br />him as a young man of life upright. He shunned intoxicants, gambling, violence, and bad company.<br />NOT A "BERM": But no one thought of him as a berm, because:<br />He had a decent sense of humor and enjoyed good poetry. He was an extremely good listener and spoke softly, slowly, and clearly. He was a man of word and people could depend on him. He used to draw great lessons from history and shared them with others. Muhammad (S) took deep and sincere interest in human, animal and plant life. He was extremely environment conscious and did exemplary community service. No one ever saw Muhammad (S) losing his temper. Overall, he had a matchless nobility of character. The Prophet would later tell the people of Makkah, "I have spent a lifetime in your midst. Don't you reflect?" It is amazing to note that even his enemies could find no fault in him throughout his life.<br />THE PEACE DEAL:<br />When he was about 25 years old, Muhammad, the exalted, helped formulate a very important document. He sat down with the influential leaders of the town. Keeping in mind the insecurity of that society, they reached the following conclusions:-<br />01. Travel must be made safe.<br />02. Tribal raids must be halted.<br />03. The poor must be helped.<br />04. The weak must be protected. Most tribes of Makkah agreed with the idea.<br />Their leaders signed this historical document, Halaf-il-Fudhool (The Vow of Bounty, also named as such since three of those tribal leaders were named Fadhl) and hung it on the door of Ka'bah.<br />BRITISH KNIGHTS FOLLOW SUIT IN THE 16TH CENTURY:<br />It is interesting to note that 1000 years later the United Kingdom adopted this historical document. In the 16th century Britain, any person becoming a knight had to pledge his allegiance to the above mentioned four rules.<br />AN IMPORTANT TRUCE:<br />During Muhammad's (S) youth, the Ka'bah was damaged by a flood. The local chiefs helped repair it. Now, the 'sacred' black stone had to be placed in its corner. Traditionally, this black stone is a meteorite. It had been used as a mark for pilgrims to walk around the Ka'bah. Every tribe wanted the honor of fixing it.<br />Heated arguments took place and violence was about to break out. Then one of the leaders suggested finding a judge to resolve the matter. It was decided that whoever entered the Ka'bah first thing in the morning would be the judge. The next morning, the first man to enter happened to be none else but Muhammad (S). The leaders screamed with joy, "Here is Ameen, here is Sadiq!" Muhammad (S) peacefully obviated a sure bloody feud. He laid his shawl on the floor, placed the black stone in the middle, and then he asked the chief of each tribe to hold the shawl at and between each corner. They walked together to the assigned corner thus. Muhammad (S) then lifted the black stone and placed it where it belonged. A bloody and highly destructive battle had been avoided to the joy of all.<br />MARRIAGE:<br />There was a noble widow, a highly successful businesswoman in Makkah. Her name was Khadijah bint Khawailid. She used to send trade caravans to Syria and her business was flourishing. She heard of a man in Makkah, whose name was Muhammad. What a wonderful name -'The praised one!' And the Makkans seldom called him by his first name. They referred to him by his titles "As-Sadiq" and "Al-Ameen." Khadijah requested this trustworthy and truthful man to lead her caravan. She sent her servant Maiysarah, to accompany him. The long trip turned out to be very successful and profitable. Maiysarah was incessantly showering laurels on Muhammad (S). He told Khadijah r. a. how intelligent, patient, hard working, and honest Muhammad (S) was. The prosperous, noble and honored lady of Makkah was very impressed. She sent in a proposal for marriage through a lady friend. The young Prophet and his uncle Abu Talib gladly accepted. Khadijah was 40 and Muhammad (S) 25 at the time of their marriage.<br />THE CALL TO PROPHETHOOD<br />Like other prophets, Muhammad, the exalted, was chosen by God. The time was right. The place was perfect.<br />TIME:<br />Human beings had advanced in learning through the ages, and civilizations had developed with time. The earlier prophets were given messages for their times and their nations. Then, humanity grew up enough to receive the Final Message - The Final Word of God, for all, for all times. The time was so right that it could not have been more suitable. The Message to the Last Prophet could now be preserved, every word of it. This Word would remain modern for all times. Books and writings could be easily saved on parchment and widely published in the 7th century.<br />PLACE:<br />No place could be better than Makkah to receive the Last Word of God. The city of Makkah was a center of trade caravans. It already had the widely revered First Symbolic House of Monotheism. The Ka'bah had been built by Prophet Ibrahim 2,500 years before. Being the loftiest and earliest Symbol of True Monotheism, it is a constant reminder to people that all humankind is One Community just as their Creator is One. The people of Makkah were respected in Arabia because they took care of the Sacred House. Makkah in the vast desert expanse was far removed from other civilizations. The people of the town were rugged and shrewd since they had to survive in very formidable natural and lawless environment. Very importantly, they had never been ruled by foreign powers, and therefore, they had all the qualities of a free nation. They were bold, strong and straightforward. They always kept their word and would lay down their lives for it. If a tribe violated the amnesty given to someone by the other, one shout could fetch them to the battlefield. Dying in bed was a matter of shame for them while giving life in battle was highly regarded.<br />CHAPTER 04<br />Only a few people in Makkah knew how to read and write. So, they relied on their memory for history and knowledge. Consequently, they had very sharp memories. It appears that according to Divine Plan, they had been grooming and perfecting their Arabic language making it fit to receive Allah's Final Revelation. Poets, story-tellers, genealogists, and good narrators enjoyed special distinction in the Arab society. Many of these qualities made Makkah the best place in the world to receive the Final Message.<br />We have briefly examined the good and the bad in Arabian society. Prophet Muhammad (S) knew that his society needed a drastic change. He used to do a lot of thinking about it never knowing until the Day of Revelation that the Noble Task would be eventually assigned to him.<br />29:48 For, (O Prophet) you were never able to read a book or Scripture before this (Qur’an), nor could you write anything with your own hand. Or else, they who try to disprove the Truth might have some cause to doubt it.<br />Sometimes, he went out of the town to find solitude. Until this day, there exists the Mountain of Light (Jabl-in-Noor), a few miles from Makkah. This mountain has a little cave called Hira. It is about 12 feet long and 6 feet wide. The Prophet (S) used to spend an occasional day there, contemplated and prayed for guidance. He would then come back to town, and continue business as usual. He helped his community more than ever. The Qur'an keeps the legend in proper perspective by stating that Allah found him searching for Guidance and He granted it.<br />93:7 And He found you looking for guidance, and showed you the way.<br />WHEN MUHAMMAD (S) IS COMMISSIONED, 4/16/610:<br />It can be stated without exaggeration that April 16th, 610 CE was the most significant day in all human history. He was still under 40 on that epoch making day of 25th Ramadhan, April 16th, 610 CE. On this day, the unseen Angel Gabriel came to the Prophet with the first Message from Allah. As soon as he shared his experience with his noble wife, Khadijah, she immediately accepted the Revelation. She said from her heart, "You are loyal to your family, truthful and trustworthy. You always help the poor and needy, take care of the widows and orphans, are hospitable to your guest and comfort the grieved. Allah will never let you be unsuccessful."<br />THE QUR'AN:<br />It is worth noting here that, contrary to popular reports, the Qur'an was revealed to the exalted Prophet in the exact order as we see it today. The entire Book was, so to speak, down-loaded on his heart but came to his tongue and was<br />conveyed to people in stages over a period of 22 plus years. It was written down by honored scribes on well-scored parchment complete with vowels and punctuation. All reports that a particular Surah (Chapter) or verse was revealed as demanded by a certain situation (Shaan-e-Nuzool) are totally false. All claims that the Book was arranged in the currently available order by the Prophet (S) are unsupported by the internal evidence. Similar is the situation with conspiracies that the Qur'an was initially written on stones, waste leather, bones, tree-barks and leaves, and that it was compiled by the third Caliph, Hazrat Uthman. The Qur'an was indeed very much present, written on parchment and in book form right in the lifetime of the exalted Prophet. The Qur'an states, "Zaalik-al-Kitaab" (This is the Book), in the very beginning.<br />(From "The Qur'an As It Explains Itself" by Shabbir Ahmed, understanding, not translation) 2:2 This Book is the Guidance you asked for! There is absolutely no doubt concerning its authority and authenticity. This Divine Writ, Al-Qur’an, is a Monograph that finds its own way from your mind to your heart. And you will soon notice, as you proceed, that this Scripture leaves no lingering doubts in a sincere, seeking heart. If you remember that this is a Book of Guidance, and hence, consult with it as such, the glittering reality will dawn upon you that this is a Beacon of Light! It is a Guide for all those who wish to journey through life in true honor and security. [Recorded on parchment by honorable scribes appointed by the Messenger - The Almighty Himself guarantees the Truth of this Revelation, its explanation and its preservation. And you will find it free of contradictions. ‘Al-Qur’an’ = The Lecture or Monograph that finds its own way to sincere hearts, becoming ‘Az-Zikr’ = The Reminder. 4:82, 10:37, 15:9, 29:48-49, 32:2, 52:2-3, 75:17-19, 80:13-16]<br />THE NOBLEST MISSION STATEMENT EVER:<br />At the outset of the call to prophethood, the exalted Muhammad announced the highest and the noblest possible Mission Statement ever, "We will establish a State wherein a beautiful young woman laden with jewelry will be able to travel alone from Yemen to Busra (in Syria about 2000 miles). Yet, she wil have no fear but the fear of Allah."<br />This meant that in the Muslim Empire, the life, honor and property of all citizens would be safe. It promised peace and rule of law in the society beginning with discipline in the hearts. The exalted Prophet achieved this lofty mission in his lifetime! Sall-Allahu-'Alaiyhe-Wasallam<br />THE FIRST BELIEVERS:<br />Family and friends know us best. The first ones to accept the message were his family and friends:-<br />01. Khadijah, his wife, instantly believed.<br />02. Abu Bakr, his closest friend accepted right away.<br />03. Ali Ibn Abi Talib, the Prophet's young first cousin, immediately said yes.<br />04. Zaid bin Haritha, the Prophet's adopted son, showed no hesitation.<br />Others to soon follow suit were: Hazraat Uthman bin Affan, Zubair bin Awam, Abdur Rahman bin Awf, Sa'd bin Abi Waqas, Talha bin Ubaidullah, Abu Ubaida bin Jarrah, Abu Salma, Arqam Mahzoomi, Ubaida bin Harith, Sa'eed bin Zayd along with his wife Fatima bint Khattab.<br />THE OPPOSITION:<br />In Makkah there were men of great power and wealth. An average leader had about 7 wives, 10 concubines and 15 slaves. On the average, there were five slaves to one free man.<br />The Makkan leadership and people under their control vehemently opposed the exalted Prophet. It is easily conceivable why they opposed him. Well, he proclaimed strict Monotheism dismissing their pagan gods. But for the highly intelligent leaders, there was another much bigger consequential reason as well that struck at their vested interests. He taught that just as God is One, humans are one. Every human being is born honorable (Laqad Karramna Bani Adam). Honor is a birthright of every person regardless of any man-made distinctions, and thus all men and women are equal. The only criterion of superiority would be one's conduct. Color, job, lineage, ethnicity, national affiliations, wealth, power, family and tribe would impart distinction to none. There is no master and no slave. The only True Master is Allah, the One True God.<br />Among the enemy leaders, the most prominent were: Abu Lahab (the Prophet's paternal uncle who was the chief priest of Ka'bah), Abu Lahab's wife Umm Jamil, Abu Sufiyan, Umar bin Hasham (Abu Jahl), Umayya bin Khalaf, Waleed bin Mugheera, Atbah bin Rabee', Suhail bin Umro, Aqaba bin Mu'eet and Aas bin Waael. People like these tried their best to block the Noble Mission. They threatened the Prophet, mocked him, and severely persecuted him and his companions in every possible way.<br />About 12 years of preaching in Makkah had brought only 300 converts to Islam in the entire Peninsula, including only 21 from Makkah. This should give plenty of strength and motivation to the Da'ee (caller to Islam) of today.<br />THE PROPHET'S DETERMINATION:<br />The leaders of Makkah contrived a plan. They went to Muhammad (S) and said, "O Muhammad! We will accept you as the King of Arabia. We will grant you all the wealth you desire. We will find the most charming, honorable, and beautiful queen for you. Just stop conveying your message to people." But, the exalted Prophet knew the Way of Life that makes everyone feel like a king or queen. He said, "No, thank you!" to them. He was conveying the Message of God following His Command. So, how could he stop!<br />Leaders of the tribes now decided on another tactic. They went to the Prophet's uncle, Abu Talib, with threats. The old man feared that the powerful leaders might harm his beloved nephew. The exalted Prophet responded, "My dear uncle! Even if they place the sun on my right hand and the moon on my left hand, I will not give up my Mission. By Allah! Either I will succeed or lose my life in pursuing my Mission." Abu Talib got struck with his determination and promised undaunting support.<br />An Important Note On Abu Talib: Most of the Sunni historians biased against Shias remain adamant that Hazrat Abu Talib never embraced Islam and even refused to recite the KALEMAH at his death-bed. How could that be the attitude of this great benefactor of Islam who consistently put his life in line to defend the prophet (S) and his Call?<br />A GREAT ANALOGY:<br />One day, the exalted Prophet climbed Mount Safa and called people. When they assembled, he asked, "My dear fellows, I am standing on the peak of this mountain. If I tell you that an army is on the way to attack you, will you believe me?" The people replied, "Of course, you are truthful and trustworthy." The Prophet (S) then said, "You know (from where I am standing) I can see what you don't. Similarly, by the Revelation of Allah I see what you do not - The Way of Life that can grant you Paradise in this life and in the next." Upon the instigation of Abu Lahab, people dispersed murmuring.<br />DEATH OF KHADIJAH AND ABU TALIB, 619 CE:<br />The grand lady of Makkah, Khadijah bint Khuwailid r. a. passed away 3 years before Hijrah (Migration) in 619 CE. She was 65 then while the exalted Prophet was 50 years old. Their family life had been exemplary since their relationship was based on mutual trust, kindness, equity, love and understanding. Khadijah took care of the home while Muhammad (S) ran the business. Together they did a great deal of community service and strove to make Makkah a better place to live. On their way they would pick up thorns and nails and would not mind clearing the streets of trash. The comfort and welfare of people was always their top priority. The whole town knew that Muhammad (S) was always there to help and Khadijah r. a. was always the ideal companion to her husband.<br />HIJRAH (MIGRATION TO MADINAH - SEP 12, 622 CE)<br />Madinah is a town about 270 miles north of Makkah on the western coast of today's Saudi Arabia. The Prophet (S) had advised some Makkans to migrate to Ethiopia (615 CE) and later to Madinah. Ethiopia's Christian King Negus (Najashi) was a kind-hearted man. He saw the common grounds, sheltered Muslims and soon embraced Islam. During the past12 plus years, some people of Madinah also had embraced Islam. The Muslims of Madinah had been inviting the exalted Prophet to move to their town. It was in the year 622 CE when Muhammad (S) made his move to Madinah. This was the most influential migration in history since it was to change the future of humanity. Traveling 270 miles on camel back usually took about 2 weeks. The exalted Prophet rode to Madinah on camel back with Hazrat Abu Bakr as his companion. The people of Madinah welcomed the Prophet with great joy. Men, women and children all were extremely delighted. The Day of Hijrah or Migration marks the beginning of the Islamic calendar. The exalted Prophet brought peace to Madinah. He ended tribal warfare and signed peace treaties with the local tribes, the Jews and other groups. The previous name of this blessed township was Yathrib. From this point on, it came to be known as Madinah-tun-Nabi (Town of the Prophet).<br />CHAPTER 05<br />THE PROPHET'S (S) BATTLES<br />It must be noted that all battles during the lifetime of the exalted Prophet took place within a radius of 80 miles of Madinah. Makkah, the center of the arch-enemies was 270 miles away. This fact proves beyond doubt that they were fought in self-defense. Ghazwah Hunain is the only exception in that it was fought in the Valley of Hunain between Taaif and Makkah (Feb 630). The peaceful Muslims were attacked by opponents when the Prophet (S) and the Sahaba Kiraam were returning from the conquest of Makkah.<br />HOW MUCH BLOODSHED:<br />- For the greatest Revolution in history? In the 19 Ghazwaat (Battles in which the exalted Prophet participated) and 63 Sarayah (skirmishes in which he did not personally participate) the total loss of life was minimal with 259 Muslims and 759 opponents getting slain, a total of 1,018. Not a single non-combatant was killed or harmed in these 82 battles.<br />Much detail, usually irrational, can be found in history books about these battles. Please recall Imam Ahmad bin Hanbal's cofession: "Three kinds of books are absolutely unfounded, Maghazi, Malaham and Tafseer" (Battles in which the exalted Prophet was present, Squirmishes and Expositions of the Qur'an). The above well-researched paragraph on the Battles sums up the basics. Any reports contradicting these basics have been found to be non-Qur'anic and, therefore, fabricated. We can save much valuable time here by briefly describing only some of these important Battles.<br />THE BATTLE OF BADR:<br />Apparently a minor event, the Battle of Badr, turned the tide of human history for all times to come. It was the second year after Hijrah (624 CE). The pagans in<br />CHAPTER 06<br />Makkah knew that Islam was conquering hearts and minds in the state of Madinah. They were afraid that the revolution would eventually reach them, so, they decided to nip it in the bud and came to attack Madinah with over 1,000 well-equipped warriors aided by plenty of cavalry of horses and camels. The exalted Prophet decided to meet them at a small oasis, Al-Badr, south of Madinah. The mere 313 poorly equipped Muslims included the old and the young, most of them being foot soldiers. The "soldiers" were in fact civilians and their armoury was scant and clumsy. Within a few hours, the weak and out-numbered Muslims stunned the mighty enemy and won the battle decisively. Most of the powerful leaders of Makkah were slain. Muslims treated the captives with great care and kindness. They were fed and dressed better than the victors. Many of them accepted Islam. The rest were very soon set free to go back to their hometown.<br />THE BATTLE OF UHUD:<br />Shortly after Badr, the people of Makkah raided Madinah with a much bigger army of 3,000 in 626 CE. The Battle took place just outside Madinah. Uhud, still standing, is the name of the famous mountain where the two forces met. The Muslims were greatly outnumbered, only 700, and under-equipped. Yet they were about to achieve another swift victory. Seeing this, 50 archers left their positions rather prematurely and there was a temporary setback for Muslims when the fleeing Makkans returned and counter-attacked. Finally, with nearly equal amount of casualties on both sides, the Makkans turned back.<br />THE BATTLE OF AL-AHZAAB (CLANS):<br />In 627 CE, the Quraysh Tribe of Makkah amassed 24,000 strong troops. This force included Jews and several tribes and clans from Madinah and suburbs, the groups that had broken peace treaties with Muslims. After due consultation with his companions, the Prophet (S) decided to meet the enemy outside of the town. Women that were unfit for combat were secured in a guarded fort along with children. While the enemy laid siege around the Muslim army of about 2,000 for 25 days, the Muslims remained vigilant and resorted to patient waiting. The sandstorm season was fast approaching and soon the weather became very hostile with storm winds uprooting the enemy tents and overturning their utensils, water tanks and fire-places. The enemy got demoralized, packed up their tents, lifted the seige and turned back. The traitors of Madinah and the tribes around who had violated the peace treaties were exiled. Madinah was never again attacked!<br />THE ULTIMATE VICTORY<br />HUDAIBIYAH:<br />In the 6th year of Hijrah (June 628 CE), a truce was signed between the Muslims of Madinah and the non-believers of Makkah. This truce was called the Treaty of Hudaibiyyah. Although the treaty, in detail, was apparently unfavorable for the Muslims, the exalted Prophet accepted it. This truce proved to be a blessing for Muslims and Islam. The people of Makkah and Madinah started meeting freely. Everyone could see and experience the truth and beauty of Islam established as a System of Life. More and more people kept embracing Islam.<br />AMBASSADORS:<br />The Magians of Persia and Christians of Byzantium (the Eastern Roman Empire) were oppressed by their rulers. They constantly requested the blessed State of Madinah to help liberate them. The Qur'an says that Muhammad, the exalted is "A Mercy for the Worlds." Therefore, his message is for all times and all people. Seizing advantage of the relative peace, the Prophet (S) invited kings and rulers of that time to accept Islam. He sent special ambassadors with brief yet effective letters.<br />Kisra, (Khusro Parwaiz) the Magian King of Persia, was the most powerful emperor of the time. He became enraged and tore the sacred invitation apart. The letter from the Prophet contained a touchy quotation, "Mend your ways of tyranny. Learn about Islamic justice before the plight of your own people befalls you." The Prophet, with his God-given insight, predicted that Khusro's Empire would tear apart just as he tore apart the letter. Soon, the prediction came to pass as we shall see in a chapter to follow.<br />CHAPTER 07<br />Heraclius, the Christian Emperor of Byzantium was very inclined to accept the blessed invitation. Unfortunately, his courtiers threatened to rebel if the King chose Islam. Even then, Heraclius could not hold back his emotions of reverence. With tears in his eyes he said, "If I were to meet with the Prophet, I would wash his feet with my own hands."<br />Muqooqus, the pagan ruler of Egypt, received the Islamic ambassador with great hospitality. He went into deep thought and deferred his decision. The reports of his sending two concubines to the exalted Prophet are obviously fabricated. Everyone knew that he was emancipating slaves in the State of Madinah.<br />The King of Abyssinia/Ethiopia, Najashi (Negus), already impressed with the Muslim immigrants, upon hearing some verses of the Qur'an, burst into tears and entered the blessed fold of Islam.<br />THE CONQUEST OF MAKKAH JAN 630 CE, RAMADHAN AH 8: During the previous 2 years of relative peace, Quraysh, the pagans of Makkah, were closely watching the long strides Islam was making. Wilfully and repeatedly they violated the Treaty of Hudaibiyyah, attacked small bands of peaceful Muslims and ultimately revoked it in writing. As the Head of the State of Madinah, the Prophet had no choice, but to attack Makkah. With 10,000 soldiers, he marched to Makkah in 630 CE. Please note that in that blessed era, every able-bodied Muslim man and woman used to be a soldier whenever the need arose. There was no standing army as such. The Makkans were taken aback! The city was captured without any bloodshed. The exalted Prophet rode on his camel through the gate of the city while his opponents trembled in fear. Instead of showing royal pride, he was very humble and kept his head bowed in humility. Then he immediately declared amnesty for all, "This day there is no blame on you. All of you are completely free." Upon hearing this, everyone was stunned in amazement! Almost instantly, all of Makkah embraced Islam.<br />Among those Makkans, there were people who had driven Muhammad (S) and his family and companions out of their homes. There were those who had looted their property and killed many Muslims. They had severely persecuted the Prophet and Muslim men and women. They had tried their utmost to destroy Islam and Muslims. Yet the merciful Prophet tells them, "This day there is no blame on you." All of human history will fail to cite one example of clemency like this.<br />MISSION ACCOMPLISHED:<br />In a few days, the Muslims led by Muhammad (S), returned to Madinah. The unexpected Battle of Hunayn on the way back has been mentioned earlier. However, in the following few months most of the tribes, clans, and people in the Arabian Peninsula had embraced Islam. Since "No Compulsion in Religion" is the<br />Law, most of the Jews, Christians and some Idolaters stuck to their old ways. The State of Madinah became a peaceful pluralistic society with a beautiful example of unity in diversity. A young beautiful woman laden in jewelry could travel anywhere in the State and she had no fear but the fear of Allah. The Lord's Kingdom had been established on earth for the first time ever.<br />THE FAREWELL ADDRESS (THE LAST SERMON)<br />In the year 632 CE (tenth year of Hijrah), the exalted Prophet came back to Makkah for the Final Pilgrimage. People had kept joinining the Noble Caravan on its way to Makkah and there was a congregation of 140,000 people whom the Prophet (S) addressed from a mountaintop:<br />"O mankind! I believe we will not meet in this Congregation again.<br />Remember, your blood (life), your property and your honor is sacred unto each other. Very soon you will have to explain your actions before Allah.<br />O People! Your Sustainer Lord is One and your ancestry is common. No black is superior to a white, and no white is superior to a black, and no Arab is better than a non-Arab and no non-Arab is better than an Arab. Honor is the birthright of every human being. The only criterion of superiority amongst you is nothing but good conduct.<br />Treat those under your care equitably. Be kind to your servants. Feed them what you eat and clothe them as you clothe.<br />This day, the ways of the Jahiliyyah (the Age of Ignorance) are trampled under my feet. All bloodshed of the Jahiliyyah is declared null and void. This day, I revoke all previous warfare, contention, bloodshed, and chain revenge. I am the first one to forgive the murder committed against my family, that of Rabee'ah bin Harith.<br />All usury (interest on money) of Jahiliyyah is null and void from this day on. First of all, I revoke the interest owed to my family on behalf of my uncle Abbas bin Muttalib.<br />CHAPTER 08<br />O Men! Be fearful of Allah in all matters concerning women. They have rights upon you as you have rights upon them. Treat them well and be kind to them. Remember, they are your companions, colleagues, and partners in life.<br />Just as you honor this month, this day and this place, likewise your blood and property is inviolable unto one another. All believers are brothers and sisters unto another. Nothing from a believer is permissible unto another unless it is given with cheerful consent.<br />Remember that everyone is a shepherd. You will be questioned about those under your care. If a non-Muslim were wronged in our State, I would personally plead on his or her behalf. Avoid extremes in religion. Peace, O Mankind! Peace.<br />O People! I am leaving behind one thing among you. If you hold it fast, you will never go astray. What is that thing? - The Book of Allah.<br />Even if an Ethiopian slave is chosen among you as Ameer (Ruler) and he takes you along the Book of Allah, obey him and follow him. Serve your Sustainer Lord by serving His creation and you will enter Paradise.<br />O People! Sincerity in action, working for the betterment of fellow humans, and unity among the Ummah are three things that keep the hearts refreshed and clean.<br />O Mankind! No prophet will come after me. And there is no Ummah (an Ideology-based Community) after you.<br />It is incumbent upon you to convey this Message of mine unto those who are not present here. Allah will ask you about me on the Day of Resurrection. Tell me, what you will say. The noble companions and the congregation repeating after a Sahabi's voice proclaimed, "We witness that you have conveyed the Message of Allah and fulfilled your Trust."<br />On hearing this, the Prophet (S) raised his hands and said, "O Allah! Be witness. O Allah! Be witness. O Allah! Be witness."<br />At this point, Allah revealed again part of a verse to the exalted Prophet, 5:3 ----- This Day I have perfected your DEEN for you, completed My favor upon you, and chosen for you Al-Islam as the System of Life. ----.<br />THE GREATEST MAN DEPARTS,<br />JUNE 8, 632 CE, RA 12, 11 HIJRAH<br />The Prophet (S) returned home to Madinah. Only a few months later, he breathed his last, in peace. Chest pain and high fever in his last few days point to possible Pneumonia as the terminal illness. He had nominated Abu Bakr r. a. as his successor and the Caliph would get the vote of confidence from the masses.<br />THE TRULY REMARKABLE LAST WORDS:<br />"Allahumma Rafeeqil A'laa" (Allah is the Glorious Companion). Even in his last words, the Prophet (S) raised humanity to glorious heights. Thinking of Allah as our Companion confers tremendous dignity upon humankind. When we live according to His Laws, we figuratively join hands with Him, thus creating Paradise on the earth and inheriting it in the Hereafter.<br />HAS MUHAMMAD, THE EXALTED DIED? :<br />Physically yes, but his Noble Mission is marching on. In this sense, he is living. The Qur'an foretells more than once that its Noble Message will prevail over all religion and ways of life. Just as the Creator is One, mankind is One Community.<br />CHAPTER 09<br />THE GREATEST MAN DEPARTS,<br />JUNE 8, 632 CE, RA 12, 11 HIJRAH<br />The Prophet (S) returned home to Madinah. Only a few months later, he breathed his last, in peace. Chest pain and high fever in his last few days point to possible Pneumonia as the terminal illness. He had nominated Abu Bakr r. a. as his successor and the Caliph would get the vote of confidence from the masses.<br />THE TRULY REMARKABLE LAST WORDS:<br />"Allahumma Rafeeqil A'laa" (Allah is the Glorious Companion). Even in his last words, the Prophet (S) raised humanity to glorious heights. Thinking of Allah as our Companion confers tremendous dignity upon humankind. When we live according to His Laws, we figuratively join hands with Him, thus creating Paradise on the earth and inheriting it in the Hereafter.<br />HAS MUHAMMAD, THE EXALTED DIED? :<br />Physically yes, but his Noble Mission is marching on. In this sense, he is living. The Qur'an foretells more than once that its Noble Message will prevail over all religion and ways of life. Just as the Creator is One, mankind is One Community.<br />THE STATE OF MADINAH - THE CONSTITUTION -<br />THE GOVERNMENT<br />The first ever Islamic State had been established during the Prophet's (S) lifetime on greater than one million sq. miles of land. The Ideological State maintained that no human has the right to rule over another human.<br />12:40 " All ruling belongs to Allah alone. He has commanded that you serve none but Him. That is the Right Way of Life but most people know not."<br />Since Allah does not walk in our midst, His obedience will mean obeying His Laws enshrined in the Qur'an. This is the only way total freedom can be achieved.<br />18:26 " They have no guardian apart from Him and He allots no one a share in His Rule."<br />During the blessed life of the Prophet, following were, then, the basic principles of the government.<br />None has the right to govern people but Allah.<br />The Constitution of the State is nothing but the Qur'an.<br />Obedience of Allah's Commands means His obedience.<br />These Commands and Laws are preserved in the Qur'an.<br />Implementation of these Laws is the central duty of the government.<br />The Qur'an leaves minor details open for changing times.<br />The Central Authority works out these details suited to the time and place.<br />The Shura convenes every Friday to make the by-laws.<br />Rule of Law was the cardinal feature of the State of Madinah, the first ever Kingdom of the Lord on earth.<br />CHAPTER 10<br />NOMINATION:<br />Anyone could propose names for the office-bearers who must accept the nomination freely. They had to get a vote of confidence (allegiance) from the people of their respective townships. Candidacy, self-promotion or coveting an office would automatically debar an individual from government service. One possessing special skills that are unknown to public might propose one's own name. So, there was no such thing as campaigning for elections.<br />4:59 O You who have chosen to be graced with belief! Obey Allah and obey the Messenger (the Central Authority of the Divine System) and those whom the System has appointed as office-bearers. If you have a dispute concerning any matter, refer it to the Central Authority. If you truly believe in Allah and the Last Day this is the best approach for you, and more seemly in the end.<br />THE CONSULTATIVE BODY:<br />(Shura): The chosen office-bearers would elect the Consultative Body among themselves. The Shura members were required to get allegiance from the residents of the capital, Madinah. Conducting all matters of public interest with mutual consultation is one of the basic qualities of the believers.<br />42:38 And who respond to their Lord, and establish the Divine System and who conduct their affairs by mutual consultation. ----.<br />HEAD OF THE STATE:<br />Muhammad (S) was gleefully nominated and accepted by the masses as the Head of The State of Madinah. They used to come in throngs for taking the oath of allegiance at the Prophet's hand. He wasted no time in establishing a Benevolent Order and signing peace treaties with Jews, idolaters and other tribes of Madinah. He set up true brotherhood between the Immigrants (Muhajireen) and the Helping Locals (Ansaar). The exalted Prophet was the first ever Leader to establish the Divinely ordained Charter of Human Rights and Constitution.<br />THE FIRST CHARTER OF HUMAN RIGHTS AND THE FIRST CONSTITUTION EVER:-<br />01. It guaranteed every citizen Freedom, Security, and Justice.<br />02. Security of Faith, Mind, Life, Honor and Property.<br />03. Freedom of Speech and Assembly.<br />04. Freedom of Worship for Muslims as well as non-Muslims.<br />05. Rule of Law. All people in the State were equal and had equal rights.<br />06. The Right to Trial. Everyone considered innocent unless proven guilty.<br />07. Protection against external threat or attack.<br />08. Economic Justice and Equity.<br />09. All slaves were emancipated since the only Master is Allah.<br />10. Very shortly, the following seven basic needs were guaranteed by the<br />State to all citizens: Food - Shelter - Clothing - Employment - Tools -<br />Transportation to and back from work - Free Medical Care.<br />DEMOCRACY OR NOT?<br />Whether a monarchy, communism, theocracy, any kind of despotism or democracy, all systems of government inevitably come up with two classes of people, the ruler and the ruled. The very term 'rule' necessitates a ruling class and a ruled class. Democracy is government of the people, by the people, for the people is quite an attractive statement but in a very subtle manner it conceals, 'over the people'. So, democracy essentially is the government of the majority over the minority. It may sound astonishing but, according to the Qur'an, the majority of mankind is wrongdoers and misguided. How about this? Democracy is government of the people, by the people, for the people, over the people. The majority in a democracy can make any laws against the will of the minority. Even the constitution can be amended to authorize inappropriate moral conduct if the majority so wills. Since this is not a treatise on democracy, we need not go into countless other flaws of the system pointed out by some of the brightest minds.<br />The Islamic System of government is close to democracy in some ways like the public having a voice and leaders sitting in mutual consultation but there are differences of paramount importance. For example, no amount of majority can trespass the Qur'an and declare alcohol and gambling as permissible. Same goes for homosexuality and mutual cohabitation without marriage, unjust aggression, usury, pornography, prostitution etc.<br />THE POLITICAL, SOCIAL AND ECONOMIC SYSTEMS:<br />The State of Madinah during the Prophet's (S) life encompassed the entire Arabian Peninsula with its capital as Madinah. There were seven provinces each managed by a governor (Waali) nominated by the federation and accepted by the local population through the system of allegiance. Any dissension was addressed according to 4:59 quoted above. The exalted Prophet was the Head of the State, Commander-in-Chief and Chief Justice of the Supreme Court. Each province had its local governor who was also the commander of the forces. The governor would nominate officials and judges in consultation with the local Shura. The potential office-bearers would, in turn, seek vote of confidence.<br />THE ROLE OF WOMEN:<br />Nothing that was allowed for men was forbidden for women. However, they did have an extraordinary advantage. Working a job or doing business was entirely their choice. The bread-winners for the family had to be men.<br />4:34 Men are the protectors and maintainers of women. They shall take full care of women with what they spend of their wealth. Allah has made men to excel in some areas and women to excel in some areas. Men must see to it that women are provided for, and that they are able to stand on their feet in the society.<br />BAIT-UL-MAAL (THE TREASURY):<br />As total peace and security were being established, the government devised policies that encouraged and honored hard work and labor. Special attention was paid to agriculture, manufacturing, farming, setting up stables and dairy farms. Horses, oxen and camels were raised for transportation and defense. Farmers herded cows, goats and sheep. The agricultural land belonged to those who would work on it. There was no feudalism or landlordship. Honey bee and poultry farming were developed in Arabia for the first time. Towns were soon overflowing with honey, milk, meat, vegetable, fruit and their byproducts. The Islamic State soon was making the best weaponry in the world. Women were primarily responsible for crafting the finest handicrafts and weaving carpets, blankets, tents, silk and cotton cloth. Blacksmiths and goldsmiths designed excellent utensils, warfare and jewelry. Agriculturists worked on improving water-supply and creating oases in the desert. The State and the individuals traded as far as Morocco, Turkey, Greece, Ethiopia, Syria, Iraq and India. Economy in the government and private sectors flourished because the inhabitants of the empire were extremely loyal to the moral values inculcated in them by the Qur'an. Honesty and trustworthiness could be taken for granted. People turned over excess money to the treasury. A laborer, craftsman, soldier, official was provided housing and paid salary considering his or her responsibilities and the size of the household.<br />2:219 --- And they ask you what they should give. Say, "All that is surplus." ---<br />The Federation, through the Bait-ul-Maal, transformed the State where everyone worked according to his capacity and got paid according to the needs. Within the first century, it became impossible to find a person in the Muslim Empire who would accept charity!<br />NO TAXES:<br />Contrary to popular reports, there was no Zakaat tax or Jizyah tax in the State of Madinah. The truly Islamic government gives Zakaat and does not receive it from her people. Other than the product of labor and the produce of land, the only other means of income was the compensation of war from the agrresors.<br />22:41 Those who, if We give them power in the land, establish Salaat - the Divine System - set up the Just Economic Order of Zakaat (in which wealth circulates freely to nourish every member of the society, and the basic needs of all individuals are taken care of). Their rule ensures that the Divine Moral Values are promoted, and what the Qur’an forbids, is discouraged. And in their governance all affairs are decided according to Allah's decrees (in the Qur'an 5:44).<br />THE ROLE OF THE MASJID:<br />One thing that instantly facilitated efficient governance in the Islamic State was a wide network of mosques serving as government centers. From the very first year of Hijrah, Muslims had been building mosques in their locales. The Federal, provincial and township governments oversaw that mosques were built in proper locations in every neighborhood. One call from the Muezzin (caller of Azaan), "Ya Salaatil Jami'ah" used to be sufficient to assemble the available men and women to the Masjid. There was no clergy or "Imams" to run and manage these Masjids or conduct congregations. The government official of each area was the leader of the area mosque. The Masjid was not a temple of worship. It was the School, the Assembly, the Municipality, the Parliament and the Government House. The respective leader would discuss real issues about the community, entertain questions, present bills, announce decisions of the Shura (Counsel) and the Assembly would legislate. People came up with their ideas for betterment of the society and devised plans for social welfare. Every citizen remained informed of the condition of the needy, the orphans, the sick and the widows. People brought up news of any socio-economic problems facing any families and they were immediately addressed. What a cohesive System! Masjid was also the place where the leaders and officials were elected, ambassadors received, and defense matters decided. What a convenient and ready-made infrastructure for the government and public! Later on, a Hadith was invented that it was Haraam to discuss "wordly matters" in the mosque. Alas! With this single stroke of pen, by the third century Hijrah, the Masjid had been reduced to what we see today, a temple of worship!<br />THE CALIPHATE<br />We have carefully and briefly presented only a few salient but well-researched features of the exalted Prophet's lifetime.<br />Khilaafat-e-Raashida (The Rightly Guided Caliphate) is the usual name given to the rule of the first four successors of the exalted Prophet, Hazraat Abu Bakr ibn Abu Qahafa, Umar bin Khattab, Uthman bin 'Affan, and Ali ibn Abi Talib. But in the same breath, our historians begin to malign and dishonor the Sahaba Kiraam in blind following of "Imam" Tabari and in frank violation of the Qur'an. Their pens become more and more poisonous with the fifth Caliph, Hazrat Mu'awiya. The Qur'an extols all Sahaba Kiraam in superlative terms, as we shall see in the coming pages.<br />The System of Government initiated by the exalted Prophet remained intact for one century before the Pristine Islam began getting distorted at the hands of the "Imams" of History, Hadith and Fiqh (Jurisprudence). For that reason, it need not be repeated. The only significant fact worth mentioning here is that Islam continued to conquer hearts during this period. The one million sq. mile empire had expanded to 2.2 million sq. miles in the brilliant era of Hazrat Umar and in less than one century, Islam had brought its blessed System to one third of the then known world!<br />Hazrat Abu Bakr was the Khalifa (Caliph) between 632-634, Hazrat Umar 634-644, Hazrat Uthman 644-656, Hazrat Ali 656 to 661, Hazrat Mu'awiyah 661-680 CE. Much of the important accounts of their times will be found in the Story of Karbala that follows next.<br />CHAPTER 11<br />[The author has benefited from numerous ancient and modern books in writing the first ten chapters. The brief chapters have required an incredible amount of sifting the truth from falsehood. Some of the sources are named here with gratitude to their authors. Seeratun Nabi, Farooq Azam, Allama Shibli Na'amani. Ralmatallil 'Aalameen, Qazi Sulaiman Mansoorpuri. "Mother of All Histories", Tareekh Umam Wal-Mulook, Imam Jareer bin Rustam Tabari. Biography of the Prophet, Ibn Hisham. Tareekh Ibn Athir. Muslim History, Dr. Akram Zahoor, D.Sc. Tareekhil Ummat, Allama Aslam Jairajpuri. Tazkarah, Hadith-il-Qur'an, Maulvi Ka Ghalat Mazhab, Allama Inayatullah Khan Al-Mashriqi. Shahkar-e-Risaalat, Me'raaj-e-Insaaniat, Allama G.A. Perwez. Tareekh-e-Islam, Dr. Hameeduddin. Sahah Sittah (The Six Right Ones on Hadith). Tibbe Nabawi, Imam Ibnil Qayyam, Masnad, Ahmad bin Hanbal, Hujjatullahil Baaligha, Shah Waliullah. Kimyae Sa'adat, Ehyaul 'Uloom, Imam Abu Hamid Ghazali. Muzakkarah, Hur bin Abdur Rahman, Meezanul Faris, Hujjatullah A.Q. Moosvi. Fitnatul Kubra, Taha Husain, Ajaibit Tareekh, Yaqoot Hamdi, Kitab Dalail-e-Nabawwut Syedna Muhammad, Abdul Jabbar Qaramati, Tasweer Ka Doosra Rukh, Intizar-e-Mahdi-o-Maseeh, Muhaddithul Asr Allama Tamanna Imadi. Mazhabi Dastanain Aur Unki Haqeeqat, Allama Habibur Rahman Kandhalvi, Tarikh-e-Islam, Dr. Abdul Hameed, Professor of Harvard University, Sham-e-Haqeeqat, Qazi Muhammad Ali, Hundred Great Muslims, K.J. Ahmad]<br /><br />KARBALA: FACT OR FICTION?<br />(PART-01)<br />Nothing tells us better than this most famous story about how and why our historians have played with the true history and distorted Islam beyond recognition. The reader will become well-acquainted with the joint tactics of the so-called "Imams" of history and Hadith coupled with the ruling elite. The research-oriented reader may examine the conspiracies of the conspirators in their own writings. Plenty of references will be given to that effect. My comments will be given within brackets [ ]<br />Caution: All criticism of the author in this book is directed to the historians, and not at all to the honorable personalities of Islam - The exalted Prophet, Sahaba Kiraam, Hazraat Ali, Fatima, Hasan and Husain, all of whom inspire our reverence and respect.<br />WHO IS MAHDI?<br />Earnestly needs the world that true Mahdi<br />Quakes whose vision the realm of thought!<br />- Allama Iqbal<br />Dear readers! In my humble view, Jamaluddin Afghani, a great benefactor of humanity, was so right in saying: "After due reflection, I have reached the conclusion that the resurgence of Islam and uplift of Humanity is not possible without upholding the unifying supremacy of the Glorious Qur’an. Anyone<br />CHAPTER 12<br />working in that direction will be the real Mahdi, the true guide. All other 'awaited ones' are nothing but fantasies that will NEVER materialize. Humanity in general and Muslims in particular should bear in mind that no apostle, messenger, prophet or appointed, anointed one of God is coming any more. The exalted Muhammad (570-632 CE) was the last apostle-prophet-messenger of God. He passed on after establishing a model State and delivering to all mankind the Supreme and Final Divine Message."<br />- The Istanbul address of 1889, The Weekly Caliphate Center<br />Besides being a dynamic orator, the late Afghani was a man of action. The 19th century, Sudan was under occupation by the British imperialism but a great patriot, Muhammad Ahmad, was carrying the banner of freedom. The greatest hindrance in his way was the rampant belief among the masses that the revival of Muslims was not possible unless the mythical "Imam" Mahdi appeared on the world scene.<br />Jamaluddin Afghani arrived in Khartoum in 1881. He met with the freedom fighter Muhammad Ahmad who updated Afghani on the pitiful situation. But Afghani only knew better. He advised the young Ahmad to declare himself as the "awaited Mahdi". After a brief pause, Ahmad decided to follow the startling advice.<br />Some people protested that the Mahdi was supposed to be a descendant of the Prophet (S) and emerge from the Cave of Samera in Iraq after a millennium of occultation. Others maintained that Imam Mahdi would appear making rounds in Makkah! Syed Afghani wasted no time in vain argumentation. He grabbed Muhammad Ahmad's arm and led him and his comrades to the city's Jami'a (the Friday Congregational) Masjid. It was a Friday. The Imam of the mosque relinquished the pulpit as soon as he saw Syed Afghani approaching. Afghani, then delivered an inspiring sermon to the thousands present in the congregation. He advised them to give up their wait for 'holy men' and their supernatural powers.<br />Continuing his sermon, Jamaluddin Afghani said, "Folks! Your Mahdi has arrived. He is no other than Muhammad Ahmad standing by my side! His supernatural power is that he is a man of resolve, character and action. Strengthen his hands and he will give you freedom!" No sooner than the sermon was over did the Jami'a Masjid vibrated with chants of "Mahdi Sudani, Mahdi Sudani!" The congregation right away acknowledged the virtuous Muhammad Ahmad, as their leader and commander. Men from Khartoum and suburbs rallied around Muhammad Ahmad.<br />On behalf of the British, the Muslim clergy in Sudan and Egypt piled up religious verdicts (Fatawa) - That Ahmad was not from the progeny of Prophet Muhammad; he had neither emerged from the Cave of Samera nor did he proclaim himself in the Ka'ba. How could he be the Mahdi? Indeed, he was an apostate! Fortunately, in those days, the Grand Mufti of Egypt was a very<br />enlightened man, Sheikh Muhammad Abde-Rabbuhu, popularly known as Sheikh 'Abduh (1849-1905). He was an ardent student of the great Syed Afghani. The Grand Mufti annulled all edicts by the clergy.<br />Watch the descent of God on the tower of your heart<br />Rid now yourself of the wait for Mahdi and Jesus!<br />- Allama Iqbal<br />Soon, the Sudanese masses that had been afflicted with the Mullah orthodoxy (just as the Muslims everywhere are today) sprung back to life. The Mahdi of Sudan declared, "While Mullahs wait in their homes for the Mahdi and Messiah, and Sufis wait in their shrines, I have picked up the banner of freedom. I am the Mahdi of the times!"<br />During 1881 and 1885, this great freedom fighter and his comrades routed the British and captured Khartoum, the capital of Sudan. At lightning speed did they achieve liberty! Years later, the British Lord Kitchener went to Sudan, exhumed Muhammad Ahmad's remains and burned them! Such was the legacy of the Mahdi of Sudan! Was he not a true Mahdi, leader, commander and guide? Incidentally, the powerful British official, Lord Kitchner got drowned in a shipwreck. Rumor came by that he had survived but Allama Iqbal dispelled the rumor with humor, "Yea, he might have come back as fish liver oil."<br />(PART- 02)<br />THE MAHDI IN RELIGIOUS MYTHS:<br />Ah! Mahdi Sudani - such are the true Mahdis. No cobwebs of myths or superstition surround them. They rise from the arena of real life and fulfill their mission for all to see and then face their Creator with flying colors. Contrast this with how irrationally Mahdi is characterized in religious mythology. The tale begins mysteriously. I have picked only a few specimens and have simplified the account to a great extent.<br />All excerpts in this chapter have been taken from an authoritative, widely acclaimed and esteemed Shi'a book titled Ahsanul Maqal (The Best of Expressions.) The compiler of the book is "The Most Veracious Reporter of Traditions, Hazrat Maulana Sheikh Abbas of Qum". The translator is Honorable Maulana Syed Safdar Husain Najafi.<br />THIS DRAMA IS TAKING PLACE IN 873 CE, 241 YEARS AFTER THE PROPHET (632)<br />1. "I am Lady Maleka, daughter of the son of Kaiser, the King of Rome. My<br />mother's name is Shamoun who is from the genealogy of Jesus Christ. [Jesus Christ was her ancestor!] Some time back, Prophet Muhammad met my great-grandfather, Jesus Christ son of Mary. The Prophet asked the hand of Jesus' daughter (me, Maleka) to be given in marriage to his son, Hasan Askari [d 874 CE. Hasan Askari was the eleventh Imam of the Twelve Imami or Athna 'Ashri Shias]<br />Jesus Christ agreed. The ceremonial address (Khutba) of our wedding was recited by Prophet Muhammad [241 yrs after he passed on] I had become emaciated hiding my love for Hasan Askari. The Prophet's daughter, Fatimah [d 632 CE] came one day, hugged me and made me her daughter-in-law [in the 9th century] Ever since then not a night has passed without us drinking the honey of our love and consummating our marriage!"<br />2. "I am Lady Maleka, also called Narjis. I am the daughter of the King of Rome. A few days ago, Ali (son-in-law of the Prophet) came [212 years after his martyrdom!] He said to me, "Narjis! Glad tidings to you of a son that will be the King of the East and the West! The news spread like wild fire that the wife of Imam Hasan Askari was going to be the mother of the Master of Times (Imam Mahdi).<br />One day Hasan Askari said, "Mahdi is going to be born today." A woman from the household said, "There are no visible signs of Narjis being pregnant". Ali said, "We saints and prophets are born from the thighs of our mothers so that we are not soiled." Imam Hasan [d 670] also came. Those present saw a splendid radiance in Narjis. Hasan saw that the Master of Times had been born and ever since his birth, had been in prostration facing the Qibla in Makkah. The newborn was pointing his index finger at the sky and reciting Kalima. Virgin Mary was in attendance with a thousand houris (heavenly beauties). The observant ones observed that the Imam Mahdi was already circumcised. They sought Allah's blessings for all Imams. There was illumination all around. The palace was flocked by white birds. Ali commanded a bird to take the baby away and to bring it back in 40 days. [Please remind yourself that the events are taking place 212 years after Imam Ali's passing away in 661. Mythology is such fun! Now follows an even more weird account]<br />After 40 days the bird brought back the baby who was now two years old! Then the bird took the baby away and brought it back in 40 days. Imam Mahdi by then had grown into a man. [We are not told how he grew up into a man in 80 days and how a bird picked up a grown up man by its beak! We are also not told where the palace was located!]<br />3. Imam Mahdi, the Imam-in-Waiting, the Imam-in-Occultation, is the<br />Master of Powers. He is the Imam of the World of the Unseen. It is not<br />appropriate even to mention his name in absentia. [This advice is hardly<br />ever heeded]<br />4. The Imam read all scriptures of the past prophets in their native tongues,<br />Scriptures of Adam, Idrees, Noah, Hud, Saleh, Abraham, Moses, David,<br />Christ, and the Qur'an of Prophet Muhammad.<br />5. Soon after birth, the Imam sneezed. The next night he enunciated a firm<br />tenet that whoever sneezed, would not die for three days. [Science or<br />insult to human intelligence?]<br />6. The angels clamored, "Who will avenge Husain, O Allah?" "I will, through<br />the Established One", answered God. [How will He avenge? Please wait<br />for the next chapter]<br />7. The Words in the Qur'an, "Who can bring back water if Allah takes it<br />away?" in effect pertain to the Master of Powers i.e. who can bring him<br />back if Allah takes him away.<br />8. Imam Mahdi is from the seed of the Kaiser of Rome from the mother's<br />side and of Muhammad (the exalted) from the father's side. [We are not<br />told how from Kaiser. And, didn’t he, if at all he was born, descend from<br />Abu Talib and Hazrat Ali? [Hazrat Fatima was the daughter of<br />Muhammad (S) and the wife of Ali r. a. but genealogies are traced<br />through paternity]<br />9. The Qur'an of Ali is with the Established Imam. When he comes, even<br />the wild animals will become friends to each other. Because of his<br />splendor, the whole world will be lit up. Hence, there will be no sun<br />during the day and no moon at night! [The sun and the moon will retire!]<br />10. He will ride the thuder and make a round of the seven heavens and<br />the seven earths. [He will not be electrocuted] Shady clouds will always<br />keep him cool. [But there will be no sun!] Swords for his use will descend<br />from the heavens.<br />11. Countless palaces and treasuries are at his disposal. Those who have<br />had a visit with him in the past centuries speak of the unparalleled<br />magnificence of his palace. [No one knows where any of those palaces<br />is]<br />12. He performs Hajj every year but no one can recognize him [Cannot<br />recognize the one whose splendor lights up the whole world!]<br />13. At every Eid when people rejoice, God refreshes the sorrow of<br />Muhammad's progeny, since their due right, the world supremacy, is in<br />the possession of others. [It is in the White House these days]<br />14. Hazrat Ali mourns to this day. He has been seen reading the Book of<br />Jafar [for over 1300 years] Jafar is the "Science" of dreams, calamities<br />and disasters.<br />15. Whenever a Mu’min (Shia believer) falls ill, the Amir (Commander) of the<br />Mumins, Ali, is also taken ill. [Among the believers, hundreds of<br />thousands must be ailing at any given time. When does the Amir get<br />well?]<br />16. Whoever waits for the Imam of the Times, will be seated in his glorious<br />tent. The best action of a believer is to wait for the Imam. [The palace<br />has now become a tent!]<br />17. A sure panacea: On a piece of paper write a message for the Imam of<br />the Times. Place it in a grave or throw it into a deep well. The message<br />is sure to reach him and the problems will be instantly resolved.<br />18. Among the 73 sects of Muslims, only those waiting for the Mahdi will go<br />to Paradise.<br />[There are strong historical records that the 11th imam Hasan Askari had died in his youth leaving behind no children. On that account, Askari's real brother Ja'far bin Naqi had grabbed all his inheritance through due course of law. Ref. Shama'-e-Haqeeqat by Qazi Muhammad Ali]<br />Reminder: All criticism of the author in this book is directed to the historians, and not at all to the honorable personalities of Islam - The exalted Prophet, Sahaba Kiraam, Hazraat Ali, Fatima, Hasan and Husain, all of whom inspire our reverence and respect.<br />(PART-03)<br />THE REVENGE AND TASKS<br />Imam Mahdi bin Hasan Askari, was born in the year 255 or<br />256 A.H. [if he was born at all! Shi'a scholars are unable to decide which year it really was!] In 260 AH at the age of about five years, and just ten days before the demise of his father, he disappeared and hid in the nearby cave called Samara or Saraman Rai. With him he took away the entire Qur’an consisting of 40 (not 30) parts and 17000 (not 6200+) verses. He also took with him all the Scriptures of the prophets of old, the Book of Ali, the Book of Fatima, the Science of Jafar, all miracles of the prophets, the staff of Moses, the shirt of Adam, and<br />the ring of Solomon.<br />He will reappear before the Dooms Day. He will exhume and resurrect Abu Bakr and Umar from their graves. In the course of one day and night he will execute both of them a thousand times after bringing them back to life each time. According to some accounts, he will dispense the same prescription to Uthman. (Hablullah No.6, P.32)<br />He will stone to death the mother of believers, Ayesha for adultery. [Recall Bukhari et el fabricating a slander against the Mother of Believers and Hazrat Ali advising the exalted Messenger to divorce her! Surah Noor does not at all name the lady that was slandered]<br />[Hold your breath!] The first one to tender submission to Imam Mahdi will be Prophet Muhammad. (Basair Darajat P. 213)<br />The Mahdi will resurrect people and send them off to heaven or hell.<br />(Miratul Anwaar P.68)<br />The Occult Imam Mahdi will appear and bring forth a new Book and a new Faith (Faslul- Khitab P. 283 and Anwaar Na'mania by Syed Naimatullah Muhaddis Aljazairee).<br />Only Mahdi will bring the genuine Qur'an. For the time being, fill in with the present one. (Faslul Khatab, ref. Hazrat Ali)<br />Mahdi will battle with Gog and Magog (Ref. Many books of Ahadith, Masnad-e-Ahmad, Al-Kafi, etc) Who are Gog and Magog? Muslims have been labeling many different peoples as Gog Magog. Many Jews and Christians consider Russia, China and the Muslims as Gog Magog!<br />Ahsanul Maqal states that Imam Mahdi son of Hasan Askari will appear at the very end of this world. He will be around only for seven years. He will uphold equity and justice and then there will be the Great World War, Armageddon. [So, that will be it. He that was so anxiously awaited for centuries came and heralded the end of the world! Happy waiting! - to the waiters]<br />(PART-04)<br />REMINDER: All criticism of the author in this book is directed to the historians, and not at all to the honorable personalities of Islam - The exalted Prophet, Sahaba Kiraam, Hazraat Ali, Fatima, Hasan and Husain, all of whom inspire our reverence and respect.<br />THE EPISODE OF TORMENT AND CALAMITY<br />From Sa’aadatuddarain fi Qatlil Husain, by Sadrul Muhaqqiqeen (The Principal of Researchers), Sultanul Mutawakkileen (King of the Trusting), Hujjatul Islam Wal-Muslimin (Proof of Islam and Muslims), Sarkar Allama Ash-Sheikh (The Master Scholar, the Sheikh), Muhammad Hussain Saheb, Mujtahidul Asr (Modern Thinker of the Time), Mad-Zilluhu-'Aaali (The Glorious One of a Blessed Shade).<br />[Question: What is the connection between Imam Mahdi and Karbala? In short, it is the bond of penmanship. The same authors who have written about Mahdi have penned and repeated the fiction of Karbala. Meanwhile, let us read some excerpts from the illustrious author mentioned above]<br />1. The real culprit of the murder of Husain was Yazeed son of Mua’awia.<br />2. After Yazeed the second culprit was son of Marjanah, Ubaidullah Ibn-e-Ziyad. He was hand and glove with Yazeed.<br />3. The third person directly responsible was Umar bin Sa'd bin Abi Waqas.<br />These people used to claim that the world and its goodies were everlasting, and so they would never die.<br />• It can be said without fear of contradiction that the assassins of Husain were all Sunnis.<br />• Refer to the writings of Imam Hafiz Ibn-e-Jareer Tabari and you will know whether the assassins of Husain were Sunnis or not.<br />[Many scholars claim that this Tabari was a Shi’a. The esteemed Allama Jaam-e-ul Uloom Tamanna Imadi proves that the so-called "Imam" Tabari was in fact a Zoroastrian]<br />• Mazahim bin Hareeth said, "I follow Uthman's faith". Nafe' replied, "It means you follow the creed of Satan."<br />• No one knows who fathered Ubaidullah son of Ziyad, the Governor of Basra and Kufah.<br />[Unfortunately, the Shiite mind has a strange and obviously non-Qur'anic obsession with lineage. The Book clearly declares that the only criterion of honor is one's conduct and no man-made distinctions]<br />• The historian Imam Tabari has written that Imam Husain's cousin Muslim bin Aqeel ventured towards Kufa for battle, without informing his comrades. [Why would he go alone for battle?]<br />• Not even 10 people had stayed on with the exalted Prophet in the Battle of<br />Uhud. On the other hand, 54 people turned out ready for sacrificing their lives for Husain son of Ali. [What is the point they are trying to make?]<br />• From Makkah, Madinah, Taif, Yemen, Basra, Yamama and anywhere else, there was NOT a single shout, "O Grandson of the Prophet! We are here to help you." [Why not]<br />• Fifty five petitions, two bagfuls of letters, and seven couriers reached Makkah from Kufa promising to defend Imam Husain by all means.<br />• Imam Husain said to Abdullah ibn Zubair, "I know that someone in Makkah will be slaughtered like a lamb. I absolutely do not want to be that lamb. But I swear that even if I hide in a snake hole, people will pull me out of there."<br />• Muslim bin Aqeel reached a spring belonging to the tribe of Bani Tai. He saw a hunter shooting a deer with an arrow. Hazrat Muslim said, "This is a good omen. We shall likewise triumph over our enemies." [But they capitulated]<br />• Muslim bin Aqeel reached Kufa on the fifth of Shawwal, 60 AH and stayed at the house of Honorable Mukhtar bin Ubaidullah Saqafi.<br />• In Kufa, 18,000 people pledged allegiance to Muslim bin Aqeel. Then, he wrote a letter to Imam Husain inviting him to come to Kufa.<br />• Someone wearing a black turban entered Kufa. He had his face covered with a cloth. Sheikh Mufeed says, "Because of this guise people knew he was Husain." [Imam Husain would not cover his face like a bandit]<br />• Like Hazrat Ali, Imam Husain also knew about all future events in the entire universe. He would say to people, "Ask me things before you do not find me amongst you." An Imam never says La Adri (I do not know). According to the narrators, all other Imams used to make the same claim. [So, they had the knowledge of the Unseen, which, according to the Qur’an, rests with Allah alone]<br />• It is written in Usool-e-Kafi that the true Imam (from Ali to Mahdi) would never say, "I don’t know! He is full of knowledge, past, present and future." [After this, the Mujtahid Ash-Shaikh Muhammad Husain, author of Sa’adatud Darain gives some examples of the tremendous knowledge of Imam Husain]<br />• Umro bin Al-'Aas asked, "Why do our moustache gray before yours?" Husain answered, "Because your women have foul breath."<br />• Umro bin Al-'Aas then asked, "Why do your beards grow thick but ours don’t?" Imam Husain replied, "A pure land produces good vegetation, and an impure land produces bad vegetation."<br />Having heard such insightful answers, Mu’awiya yelled, "Umro! Keep quiet. Don't you know you are debating with Ali's son?"<br />[The Mujtahid quotes a couplet here]<br />Secret behind the Prophet making Husain suck at his tongue<br />Is that Husain’s tongue virtually became the tongue of divinity<br />• Abdur Rahman Aslami taught Surah Hamd (Al-Fatiha) to one of the princes of Husain. The honorable Husain granted him a thousand dinars (gold coins) and a thousand robes, and filled his mouth with pearls. [The man might have choked. Why did the Imam not teach the Surah himself? See below]<br />• Someone asked Imam Zainul Abideen why his father had so few children. He replied, "I am surprised how we were even born! My father engaged himself in prayers, as many as one thousand Rak'as in one day and night." [Where was the time to do anything else? Are not such statements derogatory to Hazrat Husain?]<br />• Even in his state of helplessness and thirst, Husain slew 1,950 of the enemy soldiers all by himself. In addition, there were countless that he severely wounded. [Such gross exaggerations, too, are derogatory to Imam Husain]<br />'Aashura, Muharram 10, AH 61 - Oct 12, 680 CE<br />• In Makkah, as the Imam recited Ism A'zam (the supposed greatest Name of Allah), the land in between Makkah, Madinah and Karbala sunk low. And he showed Umm Salma, the mother of believers, the spot where he and his companions would be killed. Then, handing over Umm Salma some soil from the land of Karbala, he said, "When this soil in the bottle starts oozing blood, consider me martyred." Honorable Umm Salma reports, "When on the tenth of Muharram, 61 AH afternoon, I saw the jars, they were indeed oozing blood." [It was not Umm Salma, but Tabari whose imagination saw this oozing centuries later]<br />• The head of the Lord of Martyrs was severed yet it kept on reciting the Qur'an. [Read again]<br />• Beasts in the jungle and fish in the water will keep weeping over Husain’s ordeal until the Dooms Day! [The fantasies of our master narrators and historians are boundless]<br />• Lady Fatima used to cry over the trials and tribulations of Husain even before she conceived him.<br />• Imam Husain said to Abdullah bin Umar, "My head will be presented before one of the bastards of Banu Umayya." (P.167 Saadatud Darain) [Would the great Imam Husain use filthy language?]<br />Mujtahid Muhammad in this chapter of Sa’aadatuddarain fi Qatlil Husain lays down a rule: The criterion to judge the authenticity of the events of Karbala is to accept without question that which the Ulama have committed to pen. [Think and reflect]<br />• Before leaving Makkah, Abdullah bin Mutea’ advised Imam Husain to stay on in Madinah, and not at all go to Kufa because that was a cursed city of ill omens.<br />• When the Imam departed from Madinah, angels riding she-camels of the Paradise presented themselves to him in hosts.<br />• After that, some legions of Muslim Jinns appeared before the Imam and said that if the Imam so commanded, they would consume his enemies while he was still in Madinah.<br />• Whenever people cautioned the Imam against going to Kufa, the Imam would say, "I am destined to martyrdom in Karbala on the 10th of Muharram." [Had this been so, the Imam, a model of endurance and patience, would not weep and wail. More importantly, he had the free will to choose any other destiny]<br />• To angels and Jinns he answered, "By Allah, I have greater power than you have for overcoming my own enemies but I want that those who die should die by reason and those who survive should survive by reason. [Yet only his companions, and none of his chief adversaries, died in Karbala]<br />• Thus, journeying by stages he reached Madinah on Friday the 6th of<br />Sha'ban 60 AH.<br />• In an offensive, Muslim bin Aqeel packed to hell forty-one in Kufa. Then he commenced displaying his valor in the streets and the bazars. [But, there are reports that he had gone there solely as an emissary of Imam Husain]<br />• Muslim bin Aqeel was beheaded and his head was sent to Damascus. Yazeed hanged it at the city's main gate.<br />• Abdullah ibn Abbas inquired, "Why are you taking women and children along?" "Allah wills to see them in the enemy captivity ", replied Imam Husain. [Allah, the Most Merciful]<br />• There is a serious controversy regarding the number of stages between Makkah and Karbala. (Sheikh Muhammad, the Mujtahid)<br />• The Imam told the poet Farzooq and Bashar bin Ghalib that Allah does what He wills. [Allah is not a tyrant. He is Omnipotent and uses His Power with Wisdom and Compassion]<br />• "Banu Umayyah have instilled fright in me", said Husain. [This is another insult to the Imam]<br />• He said to Siddiqa Sughra, "O My sister! Whatever has to happen must happen." [So there should be no effort]<br />• The Imam knew the end beforehand.<br />• He said, "I swear by Allah, my murder by the insurgent pack is inevitable. There can be no resistance before Allah." [Was Allah siding with the insurgents?]<br />• "In a dream I saw some dogs biting me. Most ferocious among them was one with white spots." Mujtahid Allama Muhammad Husain writes that that description of the dog points to Shamar bin Joshan who had Leucoderma i.e. white spots. [The exalted Prophet had admonished against relating sad dreams. This cannot be the language of the most decent and courageous Imam Husain]<br />• As early as at twelfth stage of the journey, Imam Husain and his companions had donned their turbans and were wielding their swords.<br />[Why would the Imam assume an aggressive posture?]<br />• At the fifteenth stage of the journey he said: I had dozed off on my horse. In a dream I saw a rider saying, "These people are proceeding and their death is proceeding towards them." Now I know that we have been foretold of death. [Earlier on, it was stated that he always knew it]<br />• A gentle commander of Yazeed's troops, Hur bin Yazeed Ryahi came along at the head of a thousand troops. He said, "I beg you in the name of Allah to take pity on yourself. You will be martyred if you fight." However, the Imam refused to yield.<br />• Majma' bin Abdullah said, "The dignitaries of Kufa are against you. Although common folk are disposed in your favor, yet tomorrow their swords will be drawn against you." And still the Imam did not relent.<br />• At the next stage of the journey Imam Husain asked Hur, "What is the name of this place?" He said, "Karbala." The Supreme Martyr spoke with tears in his eyes,"O Allah! We seek refuge with You against anguish and tribulation." [Karbala = Karb + Bala = Anguish and tribulation. Why was this prayer not granted? What an insult that the tally of Hazrat Husain’s rejected prayers is being repeatedly increased and highlighted by these Mullahs!]<br />(PART-05)<br />REMINDER: All criticism of the author in this book is directed to the historians, and not at all to the honorable personalities of Islam - The exalted Prophet, Sahaba Kiraam, Hazraat Ali, Fatima, Hasan and Husain, all of whom inspire our reverence and respect.<br />THE FIRST ASSEMBLAGE OF HUSAIN: (From Sa’adatud Darain by Sadrul Muhaqqiqeen Sultanul Mutawakkileen Hujjatul Islam Wal-Muslimin Sarkar Allama Ash-Sheikh Muhammad Husain Saheb, Mujtahidul Asr Mad-Zilluhu-'Aaali)<br />[At this juncture please make a note that the entire tale of Karbala has been narrated by the so-called Imam Tabari bin Rustam, the Zoroastrian, 239 years after the supposed event. Time and again he begins with, "Abu Mukhnif said this and Abu Mukhnif said that …" Renowned scholars like Shah Abdul Aziz, Allama Tamanna Imadi and 'Maulana' Habibur Rahman Kandhalwi have conducted in-depth research and are of the opinion that Abu Mukhnif is a fictitious character. Other scholars have established that even if such a person existed in flesh and blood, he had died more than fifty years before Tabari was born. It was Tabari who wrote Maqtal Husain in the name of Abu Mukhnif. Moreover, Tabari does not once claim that he ever met Abu Mukhnif. This being the state of affairs, it becomes obvious that the myth of Karbala is the product of Tabari’s own imagination. Some said Tabari was a Shia, others contend that he was a Sunni. In fact he had changed his name from Tabari bin Rustam to Tabari bin Yazeed for deceiving the masses. Tabari ascribes all atrocities to Yazeed, yet, he<br />associates his own name with Yazeed, a shameless attempt to get some credibility!]<br />THE DISCERNING READER SHOULD MAKE NOTE OF THIS VERY IMPORTANT POINT:<br />The year of the martyrdom of Hazrat Husain is 61 AH and Tabari penned this fable down around the year 300, i.e. 239 years later. And all this on hearsay! There should have been hundreds of men to write about the episode (had it really happened) during this long duration, but we find none! Abu Mkhnif, Lut bin Yahya, Muhammad bin Saaeb Kalbi are nothing but invented characters. Tabari, Waqidi, Mas'oodi, Sayyuti pasted any reports they got hands to. (Khilaafat-e-Mu'awiya Wa Yazeed, Mahmood Ahmed Abbasi) [And if Yazeed was such a culprit, why would the progeny of Hazraat Husain and Hasan enter in wedlock relationships with his relatives, and why would prominent figures, even caliphs, after his time be named Yazeed?]<br />Let us continue with the handiwork of the criminal historians of Islam.<br />- Imam Husain gathered his kith and kin. He cast an eye on the enemy throngs and broke down in tears. He prayed in all tenderness, "O Allah! We are the Prophet’s kin. Please grant us victory over the tyrants."<br />HOW NUMEROUS WAS THE ENEMIES? Aqai Darbandi says the (opposing) cavalry in Karbala numbered 600,000 and the infantry assembled for the battle numbered 20 million! [Even the entire population of Arabia and Iraq at the time would not total twenty million! No empire could possibly assemble a force of this size]<br />According to Ibn-e-Jozi, they numbered 6 thousand. Syed bin Taoos puts the number at 20 thousand. Abi Faras said they were 50 thousand and Abi Nahaf Azwi reported 80 thousand!<br />COMMEMORATING THE IMAM:<br />The authoritative book we are referring to, Sa’aadatuddarain fi Qatlil Husain includes a lengthy directive on how to conduct assemblies commemorating Imam Husain. In summary, this directive prescribes the following set of commandments:-<br />• Weep profusely over the oppressed Imam's fate because such weeping atones for the most grievous sins.<br />• Without intent of a fast, go without food and drink until early evening on the Day of Ashura (the 10th of Muharram).<br />• On that day, hold gatherings for mourning and shed tears profusely. This is the noblest of deeds.<br />• Do no worldly work on that day.<br />• Recite Ziarat-e-Ashura and do all the mourning that is prescribed in the special books on prayers for this occasion.<br />[We can virtually hear Allama Iqbal: Listen to the music of delight in the mansions of Europe - And watch too the readiness for chest-beating in Iran]<br />• Immensely curse the murderers of Husain and his kin. Repeat the chanting at least a thousand times, "O Allah! Let thy curse fall on the assassins of Husain and his companions."<br />• Absolutely refrain from hilarity, lavish food and nice clothes.<br />• Undo shirt buttons and roll up the sleeves up.<br />• Throw dust or ashes on your head and rub your forehead with it.<br />Which lion is out of the den that the battleground is trembling!<br />NOW, WHAT WAS THE SIZE OF THE FORCES WITH IMAM HUSAIN?<br />According to Allama Mujtahid (Revivalist) Muhammad, here is a controversy again. Abi Faris says they were 1,000 (Sharhe Shafia). Sheikh Mufeed says their total number was 72 (32 horsemen and 40 foot soldiers). But Imam Baqir reports they were 145.<br />[Ironically, after shooting their arrows of conjecture, our historians, theologians and reporters of Hadith play a trick on Allah and Rasool (S). They pass the buck to Allah, "Wallahu A'alam" (And Allah knows best). That is that! They simply won't admit, "I do not know". If they decide to pass the buck to the exalted Prophet, they would write, "Qaal aw kama qaal" (He said this, or said something like it)]<br />• Ibn Ziyad said to the Imam, "I will not lay my head on a soft pillow nor taste good food until I slay you." The Imam replied, "The people of your city Kufah had written to me, so I came. If you dislike my coming, I must go back." Then he also requested Umar bin Sa'd, "Let me leave since earth is vast", but he did not get the leave.<br />[According to the Mujtahid writer, Imam Husain was there for Jihad. Why, then, would he ask to leave? Persians bore a special grudge against Hazrat Sa'd bin Abi Waqas because he had conquered Persia half a century earlier. So, the name of his son, Umar bin Sa'd was tagged here although he was commanding troops in Syria at that time. Ref. Al-Milil Wanhil by Imam Sheristani]<br />• On the Ashura Day (10th Muharram) Imam Husain said, "Yazeed the bastard, son of a bastard has forced me to choose between death and disgrace." [But the Imam had willfully decided to come to Kufah against strong advice of many outstanding personalities. Only 4 of his 15 brothers<br />accompanied him while the rest tried to stop him. Also, could this be the language used by the noble Imam Husain?]<br />• Three days before the martyrdom of Husain, Umar bin Sa'd put a 500 strong guard at the river Euphrates to completely deny the Imam and his companions any access to water. The Imam delivered a speech saying, "Think! Who my father, my mother and grandmother were and whose brother and whose grandson I am!" Voices were heard from the enemy camp, "We know all this, yet we must kill you in the state of thirst."<br />• The Imam, nevertheless, demonstrated a miracle near his tent. He slightly dug the earth with a spade. All of a sudden a fountain of cool and sweet water gushed forth from the dry desert soil. All of them drank to their fill and filled up their water-skins [Lo and behold! The water problem is watered down]<br />• From those tyrants the Imam sought respite for one night. This was the Ashura night. The Imam and his companions spent the night in prayers, supplication and repentance and pleadings to Allah for mercy. They wailed and chanted over their rosary beads. There were sounds from the tents like the humming of bees from a beehive. [Such earnest prayers of the most pious ones were not heard! What are our theologians trying to accomplish? - Mock and insult them]<br />• Many people left the Imam and sneaked away into the darkness of the night. To those who were left with him, he gestured to look up at the sky. That is when every one of the companions beheld his abode in Paradise. [According to the Qur’an, the Paradise encompasses the heavens and the earth. Imam Husain would not contradict the Qur'an]<br />• Imam Zainul Abidin relates that when Imam Husain uttered some couplets about his death, Zain's paternal aunt, Hazrat Zainab started beating her face and rent her clothes. She then fainted. Imam Husain said, "My sister! I serve an oath on you. Please keep my oath. After I am gone, neither tear up your clothes, nor scratch your face, nor do the least bit of wailing." But no one including Zainab complied with the Imam's advice and last will. [So it is today]<br />• On the other side there was an army of hundreds of thousands. Yet, the exalted Imam arrayed his small force thoroughly for battle including the right flank, the left flank and the flag bearer. Aqai Darbandi writes that the opposing army comprised 600,000 horsemen and 20 million infantry.<br />[Even if the enemy amounted to the well-armed thousands, was it not a collective suicide? Would the enlightened Imam Husain adopt such a fatal course? Victory being out of question, if his objective was martyrdom, he would not expose women and children and his companions to this peril. The exalted Prophet had warned believers against getting disgraced by inviting a peril that one could not cope with]<br />• The Imam addressed Shimar bin Zil-Joshan, "O Son of a goat-tending woman!"<br />• The Imam cursed Ibn-e-Abi-Jaweria for the torment of fire. At once he fell in blazing fire in a trench and turned into ashes. He prayed, "O Allah! Kill Tamim bin Hasseen by thirst this very day." Suddenly stricken with thirst, Tamim fell off his horse by the Euphrates bank and his horse trampled him to death.<br />[With Imam Husain being so readily accepted in his prayers, why could he not ward off Karb and Bala (anguish and calamity)? The highly exaggerated, contradictory and superstitious accounts betray conjecture and fabrications by the historians. Hazrat Husain wouldn't have even dreamed such nonsense. In fact, the then governor of Iraq, Imam Husain was assassinated by Jaban bin Hormuzan in the governor house of Kufah as we see later]<br />• The parties arrayed themselves in battle formation. 20,600,000 (Twenty million and six hundred thousand) on one side and seventy two men on the other! [What sense would arranging the troops make? 72 against even 30,000 would have been an outright disaster. But let us read on]<br />• That day there was loud hue and cry in the tents. It was a divinely ordained calamity for them. The Imam kept briefing them about the coming events many times a day as revealed to him by Allah. [According to the Allama Mujtahid, all this was a pre-ordained and not an unforeseen calamity. Why, then, the hue and cry as we note further?]<br />• O Creatures of Allah! I have taken refuge with Allah against harm from you. [Refuge not granted]<br />OUT OF THE DEN CAME THE LION, ROARING!<br />• The Imam called for the steed of Rasoolullah called Murtajiz. He rode the steed and started urging his companions to gear up for the battle. Hur walked over to Husain's side. [The events are taking place fifty years after the exalted Rasool passed on. The steed Murtajiz should have been about seventy years old then. Do the horses live that long and strong?]<br />• Hur said, "O People of Kufah! After his passing away this is how you have treated the descendents of the Rasoolullah!"<br />• Upon hearing this, Umar bin Sa'd shot the first arrow at Husain’s army and with that followed a shower of thousands of arrows.<br />[Dear reader! Only a few excerpts have been picked out cautiously for the sake of brevity. But I have not restricted the account to merely ten or twenty points from various voluminous books in order to convey to you what has been written in them about the illustrious Imam. "Too much reverence breeds insult", (Akbar Ilahadi). The books from which the excerpts have been taken are so numerous that several pages are needed just to record the list of their long titles. Below are given only a few titles as examples:<br />Tareekh-e-Tabri, Usool-e-Kafi, Sunan Ibn Maja, Shaheed-e-Insaniat, Aashir Bahaar, Sirre Shahadatain, Amali Saddooq, Tafseer Baizawi, Nehjul Balagha, Ainee Sharh-e-Bokhari, Irshade Shaikh Mufeed, Al-Akhbar-il-'Awaalee, Maqtal-e-Makram, Maqtal Ibn Sahili, Kaamil Ibn Kaseer, Nafsil Mahmmom, Qamqam, Al-Husain Maqtali Maqram, Nasikh-ut-Tawareekh, Waqai-Ayyam-e-Muharram, Zakheera-tud- Daarain, Murawwaj-uz-Zahab, Maqtal Khuaarizimi, Manaqib Shahr Ibn Ashobe, Maqatilul Talibeen, Shahadat-e-Husain, Zibh-e-Azeem, Al-Imamat Was-Siasat, Kanzul Amaal, Iste'aab, Sawa'iqul Muharraqa, Addam'ah As-Sakiba, and so on.<br />All these references can be looked up in Mustatab Saadat-ud-Darain fi Qatlil Husain by Allama Sarkar Ash-Sheikh Muhammad Husain, printer Maktabah As-Sibtain]<br />• As soon as the downpour of arrows from the enemy troops began, the illustrious Imam launched a swift attack on them. The battle continued for hours. Fifty of his companions embraced martyrdom. [Against a shower of thousands of arrows, not one of the 72 arrayed combatants could have survived for a minute]<br />• A martyr has seven benefits from Allah. One of them is that his head rolls into the laps of two houris. [One lap should suffice one head]<br />• The esteemed Habeeb bin Mazahir dispatched to hell 65 of the Koofis and, Zuhair Al-Bijli sent to the Fire 120. Aabis bin Abi Shabib knocked down more than 200, Yahya bin Kathir 50, Janada bin Haaris 16. Qarib, the Turkish slave of the Lord of Martyrs, sent to Hell 70. The 95 year old Anas bin Al-Haris dispatched to hell 18 of the Fire-worthy. Hajjaj bin Masrooq killed 25, Anees bin Moaqqal 20 and Ibrahim bin Al-Hasseen 84. Malik bin Dawud and Dharghama bin Malik slew 60 each. [The count down goes on and on]<br />• Eight slaves of the Lord of Martyrs were slain. [The exalted Prophet had abolished slavery. How could Imam Husain take slaves? The title "Lord of the Martyrs" has been reserved by many historians for Hazrat Hamza, the Prophet's (S) uncle]<br />PRINCE: Ali Akbar desired to have grapes. Imam Husain raised his hand to the pillar of the mosque and [out of thin air] grabbed a bunch of grapes for the prince. [The historians maintain that Hazrat Husain had taken up arms to destroy monarchy. Yet, they call his offspring princes and princesses]<br />• Prince Ali Akbar was married since he had an Umm-e-Walad. [Umm-e-Walad = A concubine that bears a child, yet remains less than a wife]<br />• Prince Ali Akbar killed 200 soldiers. However, his horse took him to the enemy troops. The barbarians shredded him into pieces with their swords. [That treacherous horse must have an effigy made and flogged in the Ta'zia processions]<br /><br />INSULTS TO INTELLIGENCE ABOUND<br />Along with these events, the historians include a relentless exchange of verses and dialogues as if it were a vocal contest of which they were eye-witnesses, or the audio-video records were being made. This is in spite of the fact that Tabari compiled the first "History of Islam" nearly two hundred and fifty years after Imam Husain's martyrdom. In order to keep this book reasonably small, we are disregarding much of the running commentary.<br />• Many authors accept one criterion for the authenticity of the events of Karbala: If an event is found in any of the books of Ulama, so did it happen, period. [Wow!]<br />• The books are replete with reports that the Lord of Martyrs broke down in tears at the killing of a certain person or at such and such happening. [The exalted Prophet had said, "The true patience is that which is resorted to at the time of misfortune." Suggesting that the valiant Imam Hussein broke down time and again is an insult to him]<br />• At the martyrdom of Prince Ali Akbar, sounds of wailing came from the tents. Imam Husain says, "My daughter Sakeena! Don't you fear Allah?" [Crying, wailing, and chest beating displease Him]<br />• The five or six remnants of Abu Talib's progeny launched a ferocious attack on the army of thousands.<br />• Prince Qasim son of Imam Hasan came out of the tent on his way to the battlefield. The uncle, Husain and the nephew embraced each other and wept so much that both fell unconscious.<br />• Allah dispensed an extraordinary punishment upon the one who had killed Muhammad bin Ali bin Abi Talib. He drank so much water that his belly burst open to his demise. (Wow!)<br />• Abdullah bin Hasan was eleven years old. He courageously addressed one of the enemies, "O Son of a loose woman!"<br />• Abbas son of Ali was called the 'moon' of the (tribe of) Banu Hashim. He was so well-built that when he rode a horse his feet would touch the ground. [OK]<br />• Abbas launched such fierce attacks that the right wing of the enemy turned upon the left wing and the left turned upon the right.<br />HOLD YOUR BREATH :<br />Finally, came Imam Husain's turn. The evening was drawing close. He was all alone, fifty-seven years old, hungry and thirsty for several days, in intense heat, broken-hearted in grief.<br />Excellent portrayal by Mir Anees:<br />The gloom of tyranny has engulfed Zahra's Moon<br />What loneliness has gripped Shabbir this Day<br />Zahra is the title of Hazrat Fatima, the mother of Hazrat Husain whose title is Shabbir.<br />The author of Saada-tud-Darain writes, "If Husain had really wanted to defeat the enemy and triumph to power, it was simple and easy. He would have placed Abbas on one of his sides, Ali Akbar on the other, while Muhammad bin Hanfia (son of Hanfia and Ali) and Muslim bin Aqeel would be somewhere in the middle. Then he would have attacked the rival army [of 20 million 600 thousand or 30 thousand as the case may be] It would have changed the face of the battlefield at Karbala." [Imagine how five men could change the fate of such a one-sided battle]<br />• In the meanwhile God sent down a bird that fluttered its wings over Imam Husain‘s head. The bird said, "Allah says that if you wish, He shall grant you victory over the adversary." This was Allah's help.<br />• Then 4,000 angels came on to the Karbala battlefield with shouts of support. However, the Lord of the Martyrs did not allow them to take part in Jihad.<br />• Then countless Jinns came to offer their services, but the Imam did not accept their offer.<br />• The Imam brought the suckling infant Prince Ali Asghar out of the tent. He requested the enemy water for the infant. But some barbarian shot an arrow as a response to the request for a sip of water. The little prince breathed his last in the Imam’s arms. The blood that gushed forth, the Imam caught in his palm and threw up to the sky. Not a drop of this sacred blood came back down.<br />• In the tents, Imam Husain bade good-bye to Sakeena, Fatima, Zainab and Um Kulsoom. Sakeena said, "Baba! Have you prepared yourself for death?" Imam answered, "What can a friendless, helpless person do but accept death?"<br />(PART-06)<br />REMINDER: All criticism of the author in this book is directed to the historians, and not at all to the honorable personalities of Islam - The exalted Prophet, Sahaba Kiraam, Hazraat Ali, Fatima, Hasan and Husain, all of whom inspire our reverence and respect.<br />[On the authority of the Qur'an, Allah was pleased with the Prophet's companions and they were pleased with Him. Obviously, unrealistic reverence carried beyond limits becomes SHIRK and insult]<br />All the references for this chapter can be looked up in Mustatab Saadat-ud-Darain fi Qatlil Husain by Allama Sarkar Ash-Sheikh Muhammad Husain, printer Maktabah As-Sibtain.<br />HUSAIN APPEARS:<br />Out came Shabbir of the tent door<br />As a gloomy funeral leaves the house<br />• Mirza Dabeer<br />[Could the lion-hearted Imam proceed to fight for his martyrdom like a man who dies before dying?]<br />• Four Thousand archers were showering arrows but the son of the 'Lion of Allah' killed 1,950 rascals. [And that under a shower of arrows. The 'Lion of Allah' refers to Hazrat Ali]<br />• To get a drink of water, the Imam spurred his horse towards the Euphrates. The arrow of a cursed one pierced the Imam's throat. Blood filled his palms and he tossed the blood upwards. The horse of the Lord of Martyrs lowered its head to drink water. The Imam said, "O Steed! Even you are thirsty. I will not drink until you do." But the loyal steed raised back its head. The Imam came back to the tents. He warned his family to get ready for trials and tribulations.<br />• Then, he went back to the battlefield with the arrow still stuck in his throat and started killing the enemy rank upon rank. The enemy had to re-arrange the troops. So many arrows were shot at the Imam that his Naazneen (femininely delicate) body became like that of a porcupine. Yet, the Imam kept launching his counterattacks. [Re-arranging the troops against one man]<br />• Battling the enemy, the Imam reached a place called Zulkifl about twelve miles away with his body as that of a porcupine.<br />• The wounds received so far were counted and they were 1,950. [We are not told who counted them and how]<br />• One of the tyrants hurled a stone at his forehead. Then he plunged a three-pronged arrow that pierced the Imam's body and went through the pure chest that bore no malice. The Imam unsuccessfully tried to pull out the arrow.<br />• Then spears, arrows and swords started striking him from all directions. His condition was failing due to thirst. Again and again he was asking for water but the enemy was advancing towards him in droves. [What more could the swords, spears and arrows do to a body already like that of a porcupine?]<br />• The Imam could not pull out from the front the three-pronged arrow piercing his body, so he bent down and pulled it out from the back.<br />• Blood spurted like a waterfall. He cupped the blood in his hands and tossed it skywards. Not a single drop came back down. [OK]<br />• One of the tormenters struck him in the back with a spear with such force<br />that the Imam could not stay up on his saddle and landed on his right cheek. But he stood up and walked quite a distance to the place destined for his slaying.<br />• Hasseen Tameemi shot an arrow into his mouth. Abu Ayyub shot at his throat. Zara'a bin Shareek struck a blow with the sword at his left arm. Another cursed one struck the right shoulder with a sword. Sanan bin Anas struck a spear at the collarbone that made the Imam fall face downwards. Then he got up and pulled out the arrow from his throat.<br />• Now the enemy surrounded him and they set about to kill him. [What more had they to do for killing him? It appears that the narrators would not pronounce anybody dead until his head was still on the shoulders. Had Imam Husain not been struck fatal blows already? If his surviving all that was due to some immunity as an Imam, why had Hazrat Ali died of the blow from Ibn Maljam and Imam Hasan from poisoning, as reported?]<br />• Now Her Excellency Zainab came to the tent door. She addressed the entire force of the enemy requesting them not to kill the Imam. But, alas! The Bibi could not save her brother's life.<br />• With the Imam squatting on the ground, Malik bin Nasr struck a sword on his head. The cap underneath his turban got cut up.<br />• The honored head was split. The cap was filled with blood. The Imam took the cap off. Then he bandaged his head. Quite a while had gone by since his fall to the ground from the horse but no one had the courage to slay him.<br />• Now Shimar-Al-Joshan came forward. This accursed one had leucoderma. [The narrators seem to have forgotten that earlier they had described him as a leper]<br />• The accursed Shimar sat down in an indescribably insulant fashion. The Lord of the Martyrs looked toward him and said, "The Prophet was right that he was witnessing a dog with white spots dipping its snout in his family’s blood."<br />• That heartless man struck twelve times with a blunt sword and severed the head of the Rasool’s grandson from the hind side of his neck. Ah, even a goat is slaughtered from the front of the neck! [Our narrators counted those twelve blows and saw the scene centuries later]<br />[SOMETHING STRANGE: It is truly amazing to note that Munajaat-e-Zainul Abideen, and Saheefa Sajjadia written by Imam Zain in his last years make no mention of Karbala at all! The usual rebuttal to this perplexity, "Well, they are a collection of prayers." But even the prayer books of Imam Zain are expected to mention his family and the Karbala martyrs]<br />(PART-07)<br />SHAAM-E-GHAREEBAAN (THE EVE OF DESTITUTION)<br />[The contents of this chapter have been taken from many books. References are given at appropriate places]<br />REMINDER: All criticism of the author in this book is directed to the historians, and not at all to the honorable personalities of Islam - The exalted Prophet, Sahaba Kiraam, Hazraat Ali, Fatima, Hasan and Husain, all of whom inspire our reverence and respect.<br />ASH-SHEIKH MUHAMMAD HUSAIN SAYS:<br />• There are a lot of gatherings for wailing. As soon as the Muharram moon is sighted, mourning attire is worn, wailing sessions are held, eulogies and mournful chants are recited, and alluring speeches made, heard, tears shed, heads and faces slapped, and chests beaten. If this is all that we have learnt from the martyrdom of Husain, then it is no less a tragedy for the Islamic world than the tragedy of Karbala itself.<br />Matam karain Husain ka lootain Husnpurah<br />Mourning Husain, looting the town of beauties, that's what the congregation does.<br />• The holy Imams used to richly reward poets reciting acclamatory odes and mournful poems.<br />• Professional storytellers of the martyrs of Karbala conduct elegy (Marsiah) sessions at prostitute houses and charge them fees.<br />• If paganism rises from Ka'bah itself, whence could go Islam?<br />• Speakers and Elegists endeavor to draw acclaim from the audience and win the approval of sponsors.<br />• The Rasool (S) said, "It is enough for being a liar to repeat all that one hears." (Nehjul Balagha, considered a collection of Hazrat Ali's speeches). [Yet, the Story of Karbala is nothing but word of mouth carried over generations]<br />• The Reciters should not read in a singsong fashion because there is a saying of the Rasool (S) that the first ever song was sung by the Satan when Adam had eaten of the Forbidden Fruit. (Mun La Yahdhar Al-Faqeeh)<br />• The reciters portray the Karbala episode as if it was a spectacle of quail fighting quail. (Muqaddama Sa'adah)<br />• Imam Musa Kazim insisted, "Do not acquire knowledge of Deen from anyone other than Shias."<br />• Wail and whimper to your heart's content or at least make a mournful expression. In this way, you will eventually become accomplished in the<br />art of crying.<br />• Imam Husain's date of birth was the fifth of Sha'ban, 4 AH, 626 CE.<br />• Rasool (S) nourished Husain by letting him suckle on his tongue. The Rasool would stick his tongue in Husain's mouth and he would suck so much that the flesh of Prince Husain grew out of the flesh of the Rasool. The Prince did not suck milk from the breast of his mother Syeda Fatima or of any other woman. (Ad-Dama' As-Sakiba)<br />[This narration is an obvious insult to Imam Husain, his mother Fatima (R) and to the exalted Prophet. It ridicules common sense, reason, Laws of Nature and insults human intelligence]<br />• When Imam Husain was born, Allah ordered houris to enhance their beautification and the angels to increase glorifying Allah (Bahaarul Anwaar).<br />• Accompanied by four thousand angels, the angel Gabriel presented his congratulations in the court of Rasoolullah, at the same time offering his condolences. (Amali Sheikh Sadooq)<br />• One day Ibrahim, the son of Allah's Rasool, and Husain, his grandson were perched on his left and right thighs. Gabriel appeared with a message from Allah that He did not wish both of them to live so the Prophet must sacrifice one for the other. The Rasool said, "Ibrahim's mother is a bondwoman. If he dies, only I will grieve." (Nafsil Mahmoom) [The Qur'an had abolished all forms of slavery. Could the exalted Prophet still hold on to slaves? Was not the bondwoman a mother and human?]<br />• The Rasool said, "I sacrifice Ibrahim for Husain." So, Ibrahim died three days later. [Note the helplessness of the Almighty, and personality worship at its pinnacle]<br />• In his lifetime the Rasool brought into being four creatures who were the exact replicas of himself. These were Ali, Fatima, Hasan and Husain. (Akhlaqul A-imma)<br />• An Imam and a Prophet must be capable of performing miracles ('Aashir Bahar)<br />• About the Persian Princess Shahrbano, daughter of Yazdjard son of Shaheryar, son of Parvez, son of Hormuz, son of Kisra Nawshervan: Sheikh Mufeed says that she arrived during the time of the "Visible" Caliphate of the Lord of the Faithful, Hazrat Ali. (Muntakhib-ut-Tawareekh) [There is no mention of an "Invisible" as against a "Visible" caliphate in either the Qur'an or the Hadith. What does the "Invisible" caliphate mean?<br />• That even today it is Hazrat Ali and his Fatimi progeny ruling the Universe]<br />• Imam Zain-ul-Abedin was born to the same Shahrbano. That is why he is called Ibnul Khairatain (Son of twin nobilities) i.e. the progeny of Bani Hashim of Arabia and of Nawshervan of Persia. (Bahaarul Anwaar). [But was it not her great grandfather, the same insolent Khusro Parwaiz who tore up the memorandum sent to him by the Rasool (S)? To compare the<br />nobility of the Persian kings to the household of the Prophet betrays the inferiority complex of the narrators and it is an to insult to the exalted Prophet]<br />• Rubab, that matchless wife of Imam Husain, lived only a year after the Karbala episode. She spent that entire one year in the sun and never sat in shade. (Muntakhibut Tawareekh)<br />• Reliable books describe only five wives of Imam Husain - Shahrbano, Laila, Rubab, Umm-e-Ishaq, Qadh'iyah. He had others in addition. (Muntakhibut Tawareekh) ["Reliable books" mention two hundred wives of Imam Hasan]<br />• Imam Husain had four sons and two daughters. The sons were Zainul Abedin, Ali Akbar, Ali Asghar and Ja'far and the daughters were Fatima and Sakeena.<br />• Ali Akbar and Ali Asghar were martyred in Karbala. Ja'far's fate could not be determined. Descendants to Imam Husain came only through Zainil Abedin. Today Husain's progeny outnumbers the stars but there is no trace of Yazeed's descendants. [No verification given]<br />• Quoting from Muntakhibut Tawareekh the Mujtahid writes that the above statement is the gist of Surah Al-Kauthar. In other words, the Surah is addressing Imam Husain that Allah will give him abundance.<br />• From the daughters, the lineage proceeded through Fatima Sughra who was the wife of Hasan Muthanna son of Imam Hasan.<br />[The Qur'an had done away with distinctions of lineage, color, and caste and the exalted Prophet had trampled them under his feet. Is it appropriate to make distinctions on that basis?]<br />A COUPLET:<br />Mohsin Bhopali is around, alive and kicking. May Allah grant him happiness and success! He is a good poet. He wrote a couplet which has become immensely popular since it resonates with the Ummah's line of thinking. Translation:<br />Nairangiye siaasate doraan tau daikhiye<br />Manzil unhain mili jo shareeke safar na thay<br />Witness momentarily the vagaries of the politics in vogue<br />Destination found those who were not even in the caravan<br />[Whoever lagged behind, neither examined his own shortcomings, nor observed the qualities or the fitting strategy of others, but rather made excuses and played the blame game. What a calumny that the author of Saadat-ud-Darain uses this couplet to incriminate Sahaba Kiraam (the companions of the exalted Prophet)!] He says, "The true successors of the Rasool were cast aside to sit at home and the others captured the Khailafat."<br />THE RIGHT TO RULE:<br />[Hazraat Abu Bakr, Umar, Uthman and Ali would never covet government ranks. In fact, whenever an office was offered to them they considered it a burden. The Rasool (S) had declared, "We do not confer office upon someone who seeks it. So, these God-conscious honorables could never covet power and rule (Khilaafat). Nor could the Rasool (S) authorize hierarchy. According to the Qur'an, character can be the only measure of a person's superiority.<br />Muhammad Ali Bab of Iran who launched the Bahai creed in the Nineteenth century was a descendant of the exalted Prophet. Father of (late) King Husain of Jordan, the Sharif of Makka, was a descendant of the Prophet as well. But he joined hands with Lawrence of Arabia for pitting Arabs against the Turks?<br />If the criterion of esteem is the ancestry or race, all Muslims should accept Prince Kareem Agha Khan as the Imam and unite under his leadership since he is a descendant of the exalted Messenger. And yes, the drunkard poet, Josh Maleehabadi of "Yadon Ki Barat" also claimed to be a descendant of the Rasool (S)]<br />[LINEAGE: Contrary to the Qur'an and sayings of the exalted Prophet, we find the Shia scholars laying great emphasis on progeny. Such and such was an illegitimate child and therefore ----. Such and such was the son of a "Ma'sum" (sinless), therefore he was perfect. Millions upon millions of Syeds! Yet, we notice, especially in the Indo-Pak subcontinent, every Tom, Dick and Harry to be a "Syed" meaning a direct descendant of the Prophet (S). Not only is this a mathematical impossibility, but the hard fact remains that the vast majority of Muslims in the subcontinent originate from those who had converted to Islam from Hinduism. Countless ignorant people consider the 12 Imams and these "Syeds" as Ma'soom (innocent, sinless or even Infallible) and revere them on that account. Fortunately, most Arabs grew out of this myth centuries ago]<br />THE FAVORITE TALES OF DENYING WATER TO THE FOE:<br />[Perhaps for emotional impact, stopping water supply finds great favor with our historians as a weapon of the oppressors] On the authority of the so-called Imam Tabari, "Mujtahid" Muhammad Husain writes, "The besieging forces surrounded Hazrat Uthman’s palace and stopped the supply of water to him. Hasan and Husain managed to get through with water-skins defying blockade by thousands upon thousands!" [Just two men against thousands]<br />• The Battle of Jamal took place on 10th of Jamadiuthani, 36 AH. Hazrat Ali was 59 at the time. The world witnessed the sword that gleamed in the Battles of Badr, Uhud, Khandaq and Khyber against the infidels, now shining against Talha, Zubair and Ayesha. Thirty thousand lives were lost. [The world witnessed nothing like that. The Criminals of Islam who were Muslims in disguise, spun these tales and Ibn Rustam Tabari recorded it as history 280 years after these Sahaba Kiraam]<br />• Mu'awiya seized the access to river Euphrates and stopped the supply of water to Ali r.a. Then, Hazrat Ali's forces snatched the riverbank but did not deny water to the enemy. This happened during the Battle of Saffain in which seventy thousand (mostly Sahaba Kiraam) perished. [This story is an invention of the so-called Imam Shahab Zahri and written by "Imam" Jareer bin Rustam Tabari. It is fascinating to note the Mullah-in-Chief of the 20th century, "Maulana" Syed Abul A'la Maududi (Our Master, Owner, Father of the Most Glorious, Maududi) saying, "If we do not believe in such stories, what will be left with us?"]<br />• In the Battle of Saffain (37 AH) Abu Musa Ash'ari said to Umro bin Al-’Aas, "You are a dog". Umro responded, "You are an ass." [Could the people groomed by the Rasool (S) behave like this?]<br />• However, in 38 AH, Hazrat Ali had to battle with the Khawarij (Those who broke away). It is called the Battle of Nahrawan. The Khawarij, who were on Hazrat Ali’s side in the Battle of Saffain became estranged because of his negotiating a truce with Mu'awiya. Thousands were killed in the Battle of Nahrawan as well. (Tabari)<br />• Mu'awiya the Governor of Syria, occupied Egypt and started a guerilla war against Hazrat Ali's army. (Tabari).<br />[How could the Islamic Empire continue to thrive in spite of such destructive civil wars?]<br />HAZRAT ALI'S ASSASSINATION:<br />• Hazat Ali resolved to invade Mu'awiya in Damascus to end the friction once and for all. He delivered a forceful sermon in the Kufah mosque and obtained popular support. Alas! Not a week had passed when on the 19th of Ramadhan, 40 AH, right in the middle of his praying in the mosque, Abdur Rahman Ibn Maljam Muradi Al-Khariji struck on his head with a sword steeped in poison. He succumbed to the wounds on Ramadhan 21. [It is odd that Imam Ali, who was supposed to be aware of each and every event, anywhere and at all times up to the Doomsday, remained unaware of the impending attack of Ibn Maljam! If that is assumed as a reconcilement with fate, why did he exhort his forces to attack Damascus? Was he going to maneuver bloodshed amongst Muslims? Was his assassin indeed a Muslim named Abdur Rehman Ibni Muljim from the Khawarij and if so, was it his individual act? Is it possible that he (Ali) fell to another Magian plot? See in a later chapter]<br />• Hazrat Ali was so fed up with his people that he had been harboring a death wish. He would say, "You have filled my heart with pus and my chest with grief and exasperation." ["The Lion of Allah" could not have said this. He never was a despondent man]<br />• The Amir Ali used to say, "I wish that Mu'awiya takes ten men from me and in return give me just one of his. It would be like exchanging gold with silver." (Nehjul Balagha, Irshad-e-Mufeed)<br />THE SPLITTING POISON:<br />• Amir Mu'awiya, through a conspiracy with Ja'dah, a wife of Imam Hasan, had her administer him poison that split the Imam's liver into pieces. Ja'dah was paid one hundred thousand dirhams and she was promised marriage with Yazeed. (Irshad-e-Mufeed)<br />[There might be a poison that can split the liver into pieces but it defies known medical science. According to Mahmood Ahmad Abbasi, Hazrat Hasan had resigned from politics due to ill health and succumbed to pulmonary tuberculosis]<br />FURTHER CALUMNY:<br />• Imam Husain sent a forceful letter to Mu'awiya and challenged him to deny that he had taken a born slave, Ziyad bin Sumaiyya, as brother (Kitab-e-Irshad). [Again, notice the false standards of slavery and lineage! The Qur'an had categorically abolished slavery by declaring that all humans are worthy of honor regardless of where they are born]<br />• Mu'awiya poisoned Abdur Rahman, son of Hazrat Khalid bin Waleed through his Jewish physician. That poison rent apart his belly (Kitab-e-Isti'ab). [We do not know what poison would do that]<br />• (Before that) the chief aid to Hazrat Ali, Malik Ashtar had also been killed by poisoning (Tabari). His tummy had also split asunder.<br />• Mu'awiya said to Imam Husain, "You are a lamb of sacrifice!" (Nasikh-ut-Tawarikh = Eraser of All Histories)<br />• When Mu'awiya lost hope of any support from Aisha, he dug a pit and she fell in that pit to her demise (Kitabei-Awail by Jalaluddin Sayyuti).<br />• In 60 AH, after ruling for a full forty years, Amir Mu'awiya died at the age of 78 or 85 (Tabari and Sa'ada). [A discrepancy of seven years is nothing. Our smart historians can get away even with a century]<br />• Yazeed was a drunkard, lover of kebabs, and a drug addict. He wore silk and played on the tambourine (Sa'ada). He used to dress up monkeys as Ulama and made them dance.<br />• While proceeding to the Battle of Tabuk, the Prophet appointed Ali as his deputy in Madinah. His companions became sure that he would appoint Ali as his successor. So, they hatched a plot for killing the Prophet. While he was on his way back from the Battle, 12 to 14 men advanced toward him and attempted to assassinate him. Hazrat Umar was one of the assailants! He once swore to Hazeefa, "By God! I am of the hypocrites." (Meezanul E'tidal, by Imam Zahabi)<br />• Hazrat Umar stated, "When at the event of Ghadeer, the Rasool announced Ali to be the Master (Mun Kuntu Maulahu Fa Ali-yu Maula) a handsome, fragrant young man happened to be standing near me. He told me that the Prophet had that day tied a knot that none but a hypocrite would be able to undo." The Rasool said to Janab-e-Thani (the second Caliph) Hazrat Umar, "O Umar! This was Angel Gabriel. You better be careful and never untie that knot." (Muwaddah, Syed Hamadani).<br />[Dear reader! Such are the tales concocted in the mythology of religions. Angels become fragrant young men, walk around and make miracles. For committing sins, they are suspended in wells and their beloved beauties are hung in the sky as Venice. Think of the Mullah commentaries of the Qur'an relating to angels Haroot and Maroot]<br />• In Safar 11 A.H. a few days before he died, the Rasool, held back Ali and commanded the trio of companions, i.e. Abu Bakr, Umar and Uthman to leave Madinah and go away for fighting the Romans under the command of Usama bin Zaid. He wanted them away in order to prevent them from disputing the Caliphate of Ali. But, they did not leave. (Al-Milil Wanahil)<br />[What sort of company had the exalted Prophet selected? The Qur'an calls him Al-Muzammil = The best selector of companions, and extols the Sahaba in glorious terms]<br />THE PAPER EPISODE: In his last days the Rasool wanted to write down a decree to save Muslims from straying. But the Number Two (Hazrat Umar) barred him stating, Innarrajul liyahjur (This man is talking delirious). Hasbuna Kitabullah (Allah’s Book is sufficient for us.) (Muslim, Masnad Ahmad bin Hanbal etc)<br />[These very books claim that the companions were not present with the Rasool at the time of his death. Then, they also say that after this so-called Paper Episode, the Prophet lived three more days. Could he not write down the decree later? Could he not give verbal command for others to write? Why would he leave this Paper pending till the last days of his 22 plus years old Mission as the Prophet?]<br />• If the companions did not refrain from making an attempt on the Prophet’s life for personal ends, murdering his grandson was no big deal for them. (Sa’ada)<br />• When the Prophet died, the companions abandoned his dead body and disappeared. They came back after three full days. Number one (Hazrat Abu Bakr) too came back after three days and thus the corpse remained without coffin and burial for three days. People were busy pledging allegiance to Number One. (Tabari and Seera Halabia)<br />[The son of the defeated Persia, Rustam's Zoroastrian son Tabari has woven a yarn from which none of our historians has managed to break loose. The Qur’an bestows laurels on Sahaba Kiraam in the most luminous ways]<br />• The same Tabari writes, "Hazrat Umar accompanied by some others came at the door of Hazrat Ali and Hazrat Fatima with firewood and said, "Come out and pledge allegiance to Abu Bakr, otherwise I will set your<br />house on fire."<br />[Such was the blinding magic of Tabari that Allama Shibli Nomani writes in his 20th century book, Al-Farooq: Considering the fiery temperament of Hazrat Umar, such behavior was not beyond him]<br />• Number One (Abu Bakr) arranged fire and firewood and Number Two (Umar) carried this stuff. So, it is not surprising that Shimar raised his sword against Imam Husain 50 years later.<br />INHERITANCE:<br />Mujtahid Muhammad Husain asserts, "It is a settled principle of Islamic Shari'a that sons and daughters must inherit their father's property." [He has not made plain whether he is referring to the Mullah-made Shari'a or it is a Commandment from the Qur'an. The Qur'an is explicit on this subject. Making a will is an obligation (2:180), and can be in benefaction of anyone, whether someone of the kin, or not. The prescribed shares of relatives are only from the estate leftover after distribution according to the will (if any 4:11).<br />• Syeda Fatima died of grief that her inheritance of the Garden of Fadak was denied.<br />[Is not this assertion a grievous insult to the noble lady? Both Hazrat Ali and Hazrat Fatima had been trained by the exalted Prophet and they were above and beyond the petty cravings for wealth or power]<br />• Election of Hazrat Uthman was disastrous for Islam." (Sa’ada)<br />[On the other hand, for centuries after the reign of Hazrat Uthman, Islam advanced like a torrent that no one could hold back]<br />• Imam Ibn-e-Taimiya, Mohyuddin Ibn Arabi, Mullah Ali Qari, Hafiz Ibn-e-Hajar, Haji Makki, and Imam Ghazali et al have applauded the killing of Imam Husain! (Sa'adah) [Isn’t it pathetic? Like all others, these big names will be answerable for their doings]<br />• Imam Hasan had handed over his own Caliphate to Amir Mu'awiya with the stipulation that after Imam Hasan the Caliphate would return to Hasan's family. (Isti'aab) [What happened to the Qur'anic injunction of Shura i.e. Mutual counsel?]<br />• Amir Mu'awiya used to be served a huge variety of dishes, more than seventy at every meal time. He would exhaust himself of eating and eating but his stomach never got filled. (Anwarul Lugha)<br />YAZEED, SON OF HAZRAT MU'AWIYA:<br />There was no consensus in the reign of Amir Mu'awiya. (Ibid)<br />[Yazeed, the second Bani Umayyad Caliph, was in fact nominated by the SHURA Council and people confirmed their allegiance to him in Syria, Palestine, Iraq, Makkah, Madinah, Egypt, Yemen and Faris (Iran), all provinces that were close enough for communication through camels]<br />If the government is run without Shura (mutual counsel) and power is transferred through inheritance, it would be a monarchy, not a caliphate. [How could the caliphate run in Hazrat Ali's generations, then?]<br />• Yazeed son of Mu'awiya raised dogs, monkeys and leopards. He used to wed his step-mothers and took his daughters and sisters in marriage. He drank openly. At nights, surrounded by hoards of thieves and robbers, he loved to listen to the tales of loot and plunder. He used to dress up monkeys as the Ulama and then made them dance. (Tareekhul Khulafa)<br />[Here, one speculates that the imagination of our historians has peaked out but]<br />• Three days and nights in Hijrah 62, Yazeed ransacked Madinah. Ten thousand people of Madinah were killed and seven hundred companions of the exalted Prophet were put to death. Hundreds of women and three hundred virgins were dishonored. He had mules and donkeys tied in Masjid-e-Nabvi. (Ibid) [Called as the Incidence of Hurrah, Maududi happily includes this fabrication in his Khilaafat-o-Mulukiat!]<br />• Imam Zahabi writes, "Due to Yazeed's evil doings, Allah did not prolong his life and he died in 64 AH at the age of 30 and many of his daughters were widowed at the ages of five and six. (Meezanul E'tidaal). No! He lived to be 38. (Tareekhul Khulafa)<br />[The assumption seems to be that dying young is a sign of vice and dying old is a sign of virtue! The problem is that many Imams of the Athna Ashri Shias died young. For example Imam Hasan Askari lived only up to age 28. On the other hand Amir Mu'awiya was blessed with longevity]<br />• Mujtahid Muhammad Hussian, the author of Sa’ada expounds on the authorities of Ahmad bin Hanbal, Syed Aloosi, Ibn-e-Jozi, Jalaluddin Sayyuti, Qazi Shahabuddin, Imam Zahabi, and Mullah Abdul Hayee Farangi Mahli: To keep cursing Yazeed is true worship. [But, the Qur'an declares that those of old have passed on, and you shall not even be questioned about what they used to do]<br />• Khilafah is not child's play, Khala ji ka ghar nahin. (Anwarul Lugha) [So, why keep it confined in one family?]<br />• Our historian seems to forget the account he just rendered about Yazeed's attack on Madinah. The Mujtahid now says on page 142, "One thousand virgins were deflowered and every one of those girls became pregnant.<br />One thousand companions of the Rasool were put to sword, seven hundred Qaris (reciters) of the Qur'an were slaughtered, dogs and wolves were let loose in the Masjid Nabawi. Is there any hope of Yazeed's salvation?" [Shouldn’t the Mullah be more concerned about his own redemption?]<br />PRAYERS:<br />• The Mujtahid Muhammad Husain has penned a line to the effect:<br />Who would have said prayers if Husain had not sacrificed his head?<br />[Who indeed is 'saying prayers', Sunnis? - According to Muhaddith Al-Jazairi, and some other Ulama, a Sunni's prayer is fornication! Tafseeril Burhan, attributed to Imam Ja'far Sadiq. Shi'as? - Well, according to Abdul Qadir Jilani the prayer of a Shi'a is idolatry. Ghuniatut Talibeen]<br />• Imam Husain took up his Jihad with the purpose of promoting virtue and stopping evil. (Qumqam) Shah Abdul Aziz Muhaddith Dehlavi writes that the insurrection by Imam Husain was for liberating the masses from tyranny. The Mujtahid says that the Imam razed to the ground the palace of Yazeed. [When did that happen? The actual objective of Imam Husain's insurgency has remained a matter of contention between our historians]<br />DESPAIR:<br />It is narrated from Hazrat Ali in Amali Sheikh Suddooq, "I, Fatimah, Hasan and Husain were with Allah's Messenger. Suddenly he looked at us and started crying over the atrocities that we were destined to face." Hazrat Ali broke down so much that tears started trickling down from his beard onto his chest. [Neither the Messenger of Allah, nor the great Hazrat Ali was such weakling as to break down in the fashion described. They were the noble ones who, with resolution, character and valor changed the world forever]<br />• Imam Hasan said, "A poison will be secretly sent to my martyrdom." (Addam'ah As-Sakiba) [The same book repeatedly asserts that nothing remains hidden from an Imam]<br />• Imam Hasan told Imam Husain, "Blood will rain from the skies on your slaying and everything in the universe will scream over the tribulation. Even the beasts in the jungles and fish in the oceans will be shedding tears. (Ibid)<br />[If you can make today's enlightened generation drink this kind of Islam, more power to you!]<br />• Nafsil Mahmoom, Aashir Bahaar and other books repeatly claim that the calamities and tribulations were preordained for Imam Husain and his household. [But, the Qur'an does not preach fatalism at all. Layisa lil Insaani illa ma sa'aa (A human deserves that which he strives for). Man determines his own destiny. And if we accept predestination then the entire bustle and bother is pointless. Why keep crying over the spilt milk?]<br />• Imam Husain said, "I have heard from my grandfather (the exalted Prophet) that Khilafah is contraband for the seed of Abi Sufian." (Aashir Bihaar and Malhuf) [According to the Qur'an, kinship and ancestry carry no significance. The only criterion of superiority among people is character. Hence, the Messenger of Allah could not have said this]<br />• Before departing from Madinah, Husain saw a dream that made him cry. He broke down crying at the grave of the exalted Messenger. Then, he cried after meeting his kin. He prayed, "O Allah! Guide me to the path that pleases You and Your Messenger. Then, he cried a great deal. (Maqtal Awalim, Aashir-ud-Damah) [Obvious contradictions abound in these reports - Predestiny, Approval of Allah and His Messenger, yet, Husain the son of the Lion of Allah (Ali), breaking down in tears at each and every step! And that too when Paradise, the venerated grandfather, parents and kith and kin were awaiting him in there]<br />• Half-brother of Imam Husain, Muhammad bin Hanfia, did not accompany him to Karbala from Madinah. The Imam took the progeny of his paternal grandfather Abu Talib. This included the Imam's two sisters, Zainab and Umm Kulsoom, brothers and their sons. For some unknown reason, none from the clan of Banu Hashim except the descendants of Abu Talib accompanied him. 11 out of Hazrat Husain's 15 brothers stayed away.<br />THE POET LAMENTED:<br />Where was Madinah and where Karbala<br />The traveler of whence came whence<br />REMINDER: All criticism of the author in this book is directed to the historians, and not at all to the honorable personalities of Islam - The exalted Prophet, Sahaba Kiraam, Hazraat Ali, Fatima, Hasan and Husain, all of whom inspire our reverence and respect.<br />(PART-08)<br />AFTER HUSAIN’S MARTYRDOM:<br />• There was convulsion in the universe. Dark storms raged. Earthquakes rocked the whole of earth. Blood rained from the skies. There was thunder all around. Darkness fell all over and stars became visible in daytime. Total darkness lasted for three days. Apparel and buildings became red<br />with blood raining from skies. Blood filled every pitcher and pot. Blood oozed out even when a pebble was moved. (Aashir, Qumqam, Tareekh Ibn Asakir, Sawaaiq)<br />• These books state that for three days, people around the world came to think that end of the world had come. [However, such a huge universal turbulence finds no mention in the histories of Rome, Egypt, Greece, India and other countries]<br />• What you call the red of twilight was never seen before the martyrdom of the Lord of Martyrs. The twilight is in fact the blood of the Karbala martyrs. (Sawaaiq)<br />• When Husain was martyred Allah sent down seventy thousand angels at Karbala who would keep on shrieking in grief until the Doomsday. These facts prove that weeping and wailing over the martyrdom of Husain and expressing grief and sorrow is a way of the Almighty God. The Almighty God has been crying since that fateful 10th day of Muharram and will keep on crying. (Ghuniat-ut- Talibeen) Imam Shehristani writes that Allah cried so much over Karbala that His eyes became sore and angels came to Him asking about His health. [So, God is not Almighty. He is a helpless God]<br />• To throw dust in one’s beard and on the head on 'Aashura, the 10th day of Muharram, is a tradition of the exalted Prophet. (Tirmizi Shareef, vol ii Pg 218, Delhi Edition). [It should be borne in mind that the exalted Prophet had passed on 50 years before the supposed Karbala tragedy. Let us hear more from the historians writing three to five centuries after the supposed events]<br />• The barbarians even stripped off the clothes on the holy body of Imam Husain, the clothes that were already in tatters. The shirt was stripped by Ishaq Hadhree, the trousers by Abjar Tameemi, the turban by Akhnas Hazrami, shoes by Aswad bin Khalid, and the ring by Bajad Al-Kalibi. He also cut off the finger while doing so. The Imam's shawl was pulled by Qais bin Ash'ash. Umar bin Sa'd took away the armor called Tabra and men from the 'Adoo tribe made away with his sword. This was not the famous sword Zulfiqar since that happens to be with Imam Mahdi in occultation (Malhuf).<br />• All of the ten horse-riders who trampled Husain's corpse under the hoofs, proved to be bastards by studies undertaken by Abu Umar Zahid as recorded in Malhuf. [And this research took place five hundred years later]<br />• After Imam's martyrdom, his horse toppled forty riders of the enemy and trampled them to death. (Manaqib Shahr Ashob). No! The charger reddened its forehead with Imam's blood and started knocking its head on the earth until it died (Aashir Bahar). Sorry again! The horse committed suicide in the Imam's grief by drowning itself in the Euphrates (Nasikhut Tawareekh).<br />THE HOUSEHOLD:<br />• The poet ignites the story-teller thus:<br />Cart away mementos of Ali and Batool<br />Drive away captives the family of Rasool<br />• Those left behind after Imam Husain, were the sick Imam Zainul Abedin bin Husain, a few ladies in purdah, and some children. Those who plundered goods from them met with a sorry fate. The man that used the looted saffron got burnt. The henna became ashes and the camel meat turned poison bitter.<br />• Imam Zainul Abedin was in captivity. Yet, through a miracle, he personally led the funeral of his father. He became two persons, one there and one here. (Rijal Kushi)<br />• Then, Imam Zainul Abedin moved a little dust from the grave-site. A grave was found already well-prepared. The sick Imam lifted his father’s body all by himself and lowered it into the grave. (Lil-Maqram)<br />THE SACRED HEAD:<br />QUESTION: Where is the head of Imam Husain?<br />ANSWERS:<br />• It is buried in Madinah. (Usool-e-Kafi, Tehzeebil Ahkam)<br />• It is near the grave of Imam Hasan Mujtaba in Madinah. (Khulasat-ul-Wafa)<br />• No! It is somewhere else in Jannatul Baqee'. (Fatawa Qartabi)<br />• It was buried by the side of Ali the Emir in Najaf Ashraf. (Kaamil-uz-Ziarah)<br />• No again. It is in the Riqqah Mosque. (Abdullah bin Razzaq)<br />• The Prophet himself rose from his tomb and came from Madinah and by way of a miracle, took away the head from Damascus to Madinah. All other tales are false. (Qutub Rawindi)<br />• Impossible! The fact is that Yazeed paraded the head in many towns for public view. People carried it from place to place until it ended up in Asqalan. The chief of Asqalan buried it there.<br />• Wrong! Yazeed deposited the head in his treasury. When Sulaiman bin Abdul Malik came to the throne, he learned of the head's presence in the treasury. He saw the head radiant like polished silver. After keeping it with him for some time, he wrapped it in a shroud and got it buried with respects. [The time of this burial is supposed to be 98 AH i.e. 37 years after the supposed event of Karbala. The authors of Sawaa'iq and Tehzeeb recorded the events from the treasury to burial centuries later]<br />• No, No! Umar bin Abdul Aziz buried the head in Karbala during his reign in 100 AH. (Ibne Qayyim)<br />• Tehzeebul Ahkam records also that when Abbasids came to power in 130 AH (750 CE) they plundered Yazeed's treasury. A soldier caught sight of a<br />bag. When he untied the bag in an isolated field, he saw the sacred head wrapped in silk. It had an Arabic writing on it, "This is the head of Husain bin Ali." Secretly, the soldier dug the ground with his sword and buried the head. [The soldier had secretly buried the head but Ibn Hasan Toosi of Tehzeebil Ahkam got wind of it three hundred years later. One may recall that the same author of the Tahzeeb had mentioned Sulaiman bin Abdul Malik in this context]<br />• Ibn Jozi rebuts all this. According to him, the Abbasid Caliph Mansoor found the head in a locked box in the treasury of the Umayyads. He buried it in Damascus.<br />• Sensing the abundance of the flying tales, another historian named Maqraizi, flayed all other chroniclers, and brought forth his own 'research'. He writes that in the times of Crusades, for fear of the Christians, the head was taken from Damascus to Asqalan. It was then dug up again on the 8th of Jamadiul Awwal, 548 AH and brought to Cairo. The head gave off the fragrance of musk and was dripping of fresh blood. That is where it was buried.<br />THE ESSENCE OF NARRATIVES:<br />• The Truth was beheaded in Karbala. Shimar's dagger cut off Imam Husain's head. (Nafsil Mahmoom). [Earlier, it was said that the sacred head was severed by twelve blows of Shimar's sword (Nafsil Mahmum). If the Truth was beheaded, all sacrifice ended in vain]<br />• The head of the Martyr in the Way of Allah was raised up high on a spear. That was the moment that the truth was decapitated. (Shaheed-e-Insaniat)<br />[If that is so, Muhammad Ali Jauhar is wrong in his poetry:<br />Husain's murder is indeed death to Yazeed<br />Islam gets revived after each Karbala]<br />• Bibi Shahr Bano took her own life by jumping in the Euphrates (Manaqib, Ibn Shahr Ashob)<br />• (Impossible)! Bibi Shahr Bano had died at the birth of Imam Zainul Abedin. (Asrarush Shahadat)<br />• According to Kitab-e-Asrar, Bibi Shar Bano rode away to Jabal-e-Toos on the Imam's steed and her end remains one of the unsolved mysteries of Nature. [But the Imam's steed had died too]<br />• The caravan of the captives of Karbala consisted of a string of 40 camels carrying Fatima's progeny, some children and some women. (Ashir Bahar)<br />• Fatima Sughra bint Husain said to a man from Kufah, "Sit you like a dog, the way your father used to!" (Malhuf) [The author of Malhuf is presenting<br />this as a specimen of Fatima Junior's eloquence]<br />• Imam Zainul Abedin said to Ibn Ziyad, "No one dies without Allah's Decree. My father also died by His Decree." (Maqatilut Taalibin) [With such firm faith in Allah's will it would not befit him to wail in Ibn Ziyad's court]<br />• Imam Husain's head was being paraded in the streets of Kufah. The head was constantly reciting the ayahs, "See that the matter of the People of Kahf and Raqeem was one of Our unique signs." The audience spoke out, "O Son of the Prophet! Your case is even more wondrous!" (Ashir Bahar)<br />EVERY CLAN WILL LONG FOR HUSAIN … BUT<br />• Imam Husain used to call us profanities. Imam Husain used to draw his sword to slay us. (Bani Ziyad's taunt, Nasikhut Tawareekh)<br />• When this destitute caravan was entering Syria, Yazeed was watching the scene from the top of his castle in Jerone. A crow cawed and Yazeed was delighted. He started humming a tune, "I have settled scores with the Prophet." [Tabeen Najafi, the author of Tazkiratul Khawas, hears this caw-caw five hundred years later]<br />• Damascus was wearing a festive look that day (Qumqam). [How could the Muslim masses celebrate the martyrdom of the exalted Prophet's grandson?]<br />• One of the fifty people who brought the Imam’s head from Kufah to Damascus reported that they had a round of drinking around the sacred head. One dark night it so happened, that the gates of the heavens were flung open with thunder and lightning. All Messengers from Adam to Muhammad descended, accompanied by Gabriel and thousands of other angels. Gabriel lifted the sacred head, embraced and kissed it. All other Messengers (124,000) then did the same. Looking at the head of his grandson, the Prophet of Allah wept profusely. Other Messengers helped him compose himself. (Nafsil Mahmoom). [Angel Gabriel should have carried the head to the heavens]<br />• Ibn Jozi has written in his Tazkarah, "Five hundred years before the birth of the Prophet, there was a verse etched on a stone in Siryani language that there would be a people who slay Husain and yet hope for intercession by his grandfather. [Ibn Jozi does not tell us who saw the stone and where]<br />• Near a mountain called Joshan, one of Husain’s wives suffered a miscarriage. There were some people at work nearby. She requested them some water to drink. They not only rejected her request but spoke rudely. The lady cursed them. There was a red copper-mine in that mountain. That mine suddenly exploded (Mo'jamil Baldan). [Why could her curse not destroy the army of Ibn Ziyad?]<br />• It is reported in Maqtalil Husain, "In the bazaars of Syria, the sacred head of Husain went on counting beads of a rosary. It was calling out, "My martyrdom and the mounting of my head on the spear is more wonderous than the story of Dwellers of the Cave." [The Mullah takes this yarn as<br />strengthening the faith, whereas the educated young make fun of their own religion when they hear such irrationalities]<br />THE ROYAL COURT OF YAZEED:<br />• On the command from Yazeed, a dining cloth was spread over the sacred head. Yazeed indulged in a drinking spree along with his friends. He placed the head in a platter of gold and placed a pillow on it and spread chessboard over the pillow. When Yazeed would win rounds of chess from his friends, he would drink three chalices of liquor and would spill the froth near the sacred head. He kept on repeating, "This is the revenge for Badr." (Mun La Yahdhar)<br />• Yazeed read out to Imam Zainul Abedin the verse from the Qur'an, "The misfortune that befalls you is a consequence of your misdeeds." "This ayah is not for us", said Imam Zainul Abedin. (Aqdul Fareed)<br />• Yazeed asked, "What ayah has been revealed for you?" The Imam replied, "All misfortunes that come to you are pre-ordained." So we are people who do not mourn our dead. (Tafseer Qummi) [Do we notice the open contradiction here? For centuries, grieving and mourning has indeed been an integral part of the lives of these Mullahs and their followers. Is not the continued 'ceremonial' weeping and wailing these books so often attribute to the family of the exalted Prophet demeaning to his household? Isn't it against the honored Imam's own injunctions? Is there another people in the world that consider wailing and mourning an integral part of worship?]<br />• By Yazeed’s orders the sacred head of Imam Husain was hung at the gate of his palace and then, for forty days it remained perched on the minaret of the Jama' Masjid (Nafsil Mahmoom). [Could the thousands upon thousands of the Muslim masses idly witness the insult?]<br />• A lady of the house, Hind bint Abdullah bin Aamir left the harem of the Lord of Martyrs and became a wife of Yazeed. (Ashir Bahar) [What! This is another serious insult to Imam Husain]<br />THE SICK IMAM (ZAINUL ABEDIN):<br />• Yazeed commanded a policeman to take Imam Zainul Abedin to a certain garden, kill him and bury him there. He took the Imam to the garden and dug a grave with his sword. He was at the point of killing the Imam when an invisible hand slapped him so hard in the face that he died and fell buried in the same grave (Tazallum-uz-Zahra). [Why did not such miracle happen for Imam Husain?]<br />• Imam Zainul Abedin was 23 at the time of the Karbala tragedy. Historians report that he incessantly wept over the woes of his late father for forty years. [These add up to 63 years. Malhuf records his year of birth as 38 AH and of his demise in AH 95. If he lived for 57 years in all, how is it that he kept weeping till he was 63? And if he incessantly cried forty years long, what became of his status as Imam!]<br />• As it happened, Ali son of Imam Husain (Zainul Abedin) set off towards the desert. His slave followed him and heard him wailing loudly. The slave tried to calm him down and asked, "O My Master! Will your wailing ever stop?" He replied, "Prophet Yaqub had twelve sons. One of them, Yusuf was away from his presence for a while and even though he was still alive, Hazrat Yaqub had become almost blind crying for his son. I, on the other hand, have seen seventeen of my household lying dead including my father, brother and others. So my wailing cannot stop." (Malhuf) [This does not befit an ordinary man of faith, let alone a person of the stature of the Imam. Those honorable models of fortitude could not have spent their lives in wailing and crying]<br />(PART-09)<br />REMINDER: All criticism of the author in this book is directed to the historians, and not at all to the honorable personalities of Islam - The exalted Prophet, Sahaba Kiraam, Hazraat Ali, Fatima, Hasan and Husain, all of whom inspire our reverence and respect.<br />SOME LEADING CHARACTERS:<br />Let us now look at the facts. Unfortunately, whatever dogmas we are raised up with since childhood, become a part of our inner self. Indeed, they intertwine with our emotional fabric. That is why people in general tend to block their minds to new information and even get upset. A Mullah would conveniently dispense the verdict of infidelity.<br />Alas, hundreds of thousands of things to be said<br />Remained unsaid for fear of mass commotion<br />• A poet<br />However, according to Qur'an, concealing the truth is a great offense (2:140). To begin with, here are the years of death of some notables:<br />YEARS OF BIRTH AND DEMISE:<br />All the dates given below can only be approximate and liable to error because of contradictions in different histories. A brief though rough chronology is, however, important for us to go back in time.<br />Name<br />Year of Death<br />AH (Al-Hijrah)<br />Lifetime<br />CE (The Common Era)<br />The exalted Prophet Muhammad<br />11<br />570-632<br />Hazrat Abu-Bakr Siddiq<br />13<br />573- 634<br />Hazrat Umar Farooq<br />23<br />583-644<br />Hazrat Uthman<br />35<br />583-656<br />Hazrat Ali ibn Abi-Talib<br />40<br />600-661<br />Hazrat Muawiya<br />60<br />604-680 (First Banu Ummayad Ruler)<br />Yazeed bin Muawiya<br />64<br />645-683<br />THE 12 SHI'A IMAMS (YEARS OF DEATH GIVEN IN AH ONLY)<br />Sr. No.<br />Name<br />Year of Death (AH)<br />Lifetime (CE)<br />01.<br />Ali ibn Abi-Talib<br />40<br />600-661<br />02.<br />Hasan bin Ali<br />49<br />625-670<br />03.<br />Husain bin of Ali<br />61<br />626-680<br />04.<br />Zainul Abedin bin Husain<br />95<br />659-712<br />05.<br />Muhammad Baqir bin Zain<br />117<br />676-731<br />06.<br />Ja'far Sadiq bin Baqir<br />148<br />702-765<br />07.<br />Musa Kazim bin Ja'far<br />182<br />746-799<br />08.<br />Ali Raza bin Musa Kazim<br />200<br />765-818<br />09.<br />Muhammad Jawad Taqi bin Raza<br />220<br />811-835<br />10.<br />Ali Hadi Naqi bin Taqi<br />254<br />846-868<br />11.<br />Hasan Askari bin Naqi<br />260<br />846-870<br />Prophet Muhammad (S)<br />52 before Hijrah to10 AH<br />570-632 CE<br />Hazrat Abu-Bakr Siddiq<br />49 before Hijrah to12 AH<br />573-634 CE<br />Hazrat Umar Farooq<br />39 before Hijrah to 23 AH<br />583-644 CE<br />Hazrat Uthman<br />39 before Hijrah to 35 AH<br />583-656 CE<br />Hazrat Ali ibn Abi-Talib<br />22 before Hijrah to 40 AH<br />600-661 CE<br />Hazrat Mu'awiya<br />19 before Hijrah to 60 AH<br />600-680 CE<br />Yazeed bin Mu'awiya<br />26 to 64 AH<br />645-683 CE<br />THE SHI'A IMAMS (YEARS OF DEATH GIVEN IN AH ONLY)<br />Sr. No.<br />Name<br />Period<br />01.<br />Ali ibn Abi Talib<br />40 AH ….. 600-661 CE<br />02.<br />Hasan bin Ali<br />49 ………. 621-670<br />03.<br />Husain bin of Ali<br />61……….. 623-680<br />04.<br />Zainul Abedin bin Husain<br />95 ………. 658-712<br />05.<br />Muhammad Baqir bin Zain<br />117 .……. 677-731<br />06.<br />Ja'far Sadiq bin Baqir<br />148 .….... 699-765<br />07.<br />Musa Kazim bin Ja'far<br />182 .….... 745-799<br />08.<br />Ali Raza bin Musa Kazim<br />200 .…… 770-818<br />09.<br />Muhammad Jawad Taqi bin Raza<br />220 ……. 809-834<br />10.<br />Ali Hadi Naqi bin Taqi<br />254 ….... 829-868<br />11.<br />Hasan Askari bin Naqi<br />260 …... 846-874<br />12.<br />Abul Qasim Muhammad Al-Muntazar Imam-uz-Zaman Al-Mahdi (if at all born) - exact year of birth not known. It was 254 or 255 AH. He disappeared at age four or five in the Cave of Samera in Iraq.<br />260 AH = 878 CE.<br />Now let us have a look at the chronology of the historians who initially committed our history to writing, including the Karbala episode. Although the historians are a different commodity from the Muhaddthin (writers of Hadith) yet, both groups trespass each other's boundaries whenever they wish. Therefore, we find history mixed up with Hadith and vice versa. These massive volumes are loaded with endless amount of contradictions within themselves and against each other since all these books were based on word of mouth. "He heard from him who heard from her, and she heard from so and so who in turn heard it from this and that." Then there is the description and analyses of the character and credibility of the persons in the 'chains of narration'. The funny thing is that one narrator who is trustworthy before ten "scholars" is a fabricating liar before another ten.<br />MOST PROMINENT HISTORIANS & MUHADHITHIN<br />AUTHOR WITH YEAR OF DEATH<br />• Imam Ibn Jareer Tabari 310 (923 CE) - The first exponent of the Qur'an and the first ever historian)<br /><br />IMAMS OF SUNNI HADITH:<br />• Imam Muhammad Ismail Bukhari 256 AH (870 CE)<br />• Imam Muslim Bin Hajjaj Al-Qasheeri 261 AH (875 CE)<br />• Abu Abdullah Ibn Yazeed Ibn Majah 273 AH (886 CE)<br />• Suleman Abu Dawood 275 AH (888 CE)<br />• Imam Abu Musa Tirmizi 279 AH (883 CE)<br />• Imam Abdur Rahman Nisai 303 AH (915 CE)<br /><br />IMAMS OF SHI'A HADITH:<br />• Sheikh Muhammad Bin Yaqoob Bin Ishaq Al-Kaleeni 329 (941 CE)<br />• Sheikh Saddooq Abu Ja'far bin Ali Tabrasi 381 (993 CE)<br />• Sheikh Abu Ja'far Muhammad Ibn-e-Hasan Toosi 460 (1071 CE)<br /><br />IMAMS OF FIQH (JURISTS - AH YEAR OF DEATH):<br />• Imam Malik Bin Anas 179<br />• Imam Abu Hanifa 150<br />• Imam Ahmad Bin Hanbal 241<br />• Imam Shafi'i 204<br /><br />The revered Mullah Jalaluddin Rumi wrote correctly about the Imams of Fiqh:<br />They sculpted four sects out of the True Religion<br />And created a rift in the Deen of the exalted Prophet<br />But, contradicting the Qur'an, the same Rumi says:<br />The Companions so loved of this world that<br />They abandoned Mustafa (the Prophet) coffinless<br />The "Science" of Asma-ur-Rijaal<br />These were the names of the gurus of our history and tradition. Here it is noteworthy that first history of Muslims was written by Tabari, about 270 years after the exalted Prophet and 230 years after the supposed incident of Karbala. And he had nothing in his hands to refer to. In fact, he admits in the very beginning of his "Mother of all Histories" that he was writing only that which others were narrating. The narrators, therefore, should be held responsible for any and all errors.<br />From the Shiite standpoint, history was first recorded by Imam Kaleeni later than Tabari, at the start of the fourth century AH or about 250 years after the supposed Karbala. Tabari and Kaleeni both built their fancies on hearsay. "He heard from so and so who heard from so and so, and so on."<br />Besides being gullible, we Muslims have a strange characteristic. Being a 'Bizarro Ummah', we take pride in what we should be ashamed of! The scandal that should put us to shame is the so-called "Science" of Men's Names (Asma-ur-Rijaal). The Mullah thumps his breast claiming that Muslims have preserved the<br />names of their 500,000 self-proclaimed narrators/scholars. Dr. James Gibbs of Great Britain has correctly assailed Muslims over this spectacle, "The Muslims possess a living Book but, sitting in their mosques, madrasahs and monasteries, they continue playing with obsolete accounts of history. These five hundred thousand phantom players are responsible for sectarianism amongst the Muslims."<br />SOME MORE INFO ABOUT OUR HISTORIANS<br />It is significant that our 'recognized' historians, numbering in hundreds, belong to the post-Tabari/Kaleeni era. None before them! What happened to the record of the golden period of the Muslim history? In 165 AH, when Abbassid Khalifa Haroon Rasheed asked Imam Ahmad bin Hanbal for evidence supporting one of his theories, he could not produce a scrap of paper! Imam Hanbal reportedly endured flogging by Mamoon Rashid over the pointless debate whether the Qur'an was a creation or not. But none of these "Imams" pronounced monarchy being un-Islamic. So, despotism continued to gain strength with time.<br />Two Tabaris? Just as Imam Abu Yusuf, a disciple of Imam Abu Hanifa had become the royal court jurist (Faqeeh) of Umayyad Dynasty similarly Tabari dug heels in the court of Khalifa Mo'tamid in 270 AH. Imam Ibn Jareer bin Yazeed Tabari, (the name adopted by him) graciously submitted to the whims of Khalifa Al-Muqtadar Billah. In many accounts the "Imam's" real name is given as Ibn Jareer bin Rustam Ibn Tabari disclosing him being a Parsi. (For example, Kitabul Istaqama, P.137) Today there are confusing reports about him whether he was a Shi'a or a Sunni, Khariji or Rafizi or Zoroastrian (Yaqoot Hamdi’s Muajjamil Adaba 302 AH). Legend also has it that Imam Tabari bin Yazeed and Imam Tabari bin Rustam were two different persons, although both were born on the same day, both were historians, lived in the same town, and died on the same day. Both of them looked the same and dressed the same. [Impossible for a co-incidence]<br />UNION OF THE MULLAH AND THE MONARCH<br />In short, during the reign of Khalifa Muqtadir Billah, royal delegates were dispatched to Makkah, Madinah, Damascus, Qadisia, Kufah and other provincial centers. The contents of their libraries were destroyed and replaced by books written by people who were in reality the criminals of Islam. The question arises, how Tabari and other "scholars" like him acquired this much of power.<br />THE NINE MUHADDITHIN WERE PERSIAN:<br />Well, it is amazing to know that all the six so-called Sunni Muhadditheen of Sahah Sitta (the Six Right Ones - the six 'canonical' books of Hadith), Bukhari, Muslim, Abu Daood, Ibn-e-Maja, Tirmizi and Nasai hailed from the defeated Persian Empire. Likewise, the three Shi'a Muhadditheen Sheikh Saddooq, Ja'far<br />Toosi and Abu Ali Tabrasi (writers of the four 'canonical' Shi'a books of Hadith) were of Persian origin. Not one of these nine was an Arab.<br />ABU MUSLIM KHURASANI:<br />The Zoroastrians from Persia had become very influential in the Abbassid government in the very beginning. In fact, the founder of the Abbassid dynasty, Abu Muslim Khurasani was an ardent Magian. By 129 AH, due to the incompetence of the last Umayyad rulers and propaganda by the Ajamis (Persians), unrest had taken root among the people of Khorasan. Many of the masses wanted to install Muhammad bin Ali bin Abdullah bin Abbas as Khalifa.<br />Like Imam Zainul Abedin, his son Imam Baqir and after him his son Imam Ja'far Sadiq had altogether quit the political arena. Luckily for Abu Muslim Khorasani, Marwan the Second, son of Marwan bin Hakam turned out to be a very incapable ruler. Abu Muslim found the ground all to himself. Imam Muhammad bin Ali died in 126 AH and his followers declared his son Ibrahim as Imam. Abu Muslim Khorasani talked Imam Ibrahim into killing all Arabs in Khorasan, a Persian dominated province. But, the plot was exposed. Marwan-2 imprisoned Imam Ibrahim and then got him killed. His brother succeeded Imam Ibrahim as Imam Abul Abbas. Abu Muslim's mission was to prevent the consolidation of a central authority among the ruling Arabs, indeed among the Muslims in general. Finally, in 132 AH the combined armies of Abu Muslim and Imam Abul Abbas destroyed the Umayyad regime. There are reports that the ruling Umyyads were killed deceptively under the pretext of a dinner party. Marwan II was killed. All but the women and children of Banu Umayya were annihilated. Only a prince named Abdur Rahman managed to escape to Andalusia (Spain). With a significant Muslim population in Spain since its conquest by Musa bin Nusair and Tariq bin Ziyad, Prince Abdur Rahman set up the glorious Umayyad Dynasty in Spain.<br />Fearful of Abu Muslim's rise to power, Abul Abbas got him assassinated. Still, the Persians remained very powerful in the early reign of the Abbassids. In fact, from 129 to 132 AH the Persians directly ruled the Muslim empire. (Tareekh-e-Islam by Dr. Hameeduddin)<br />The Umayyad Dynasty lasted until 132 AH. During much of the first 100 years, SAHABA KIRAAM were alive and the System of Government was very close to KHILAAFAT-e-RASHIDA. In fact, during the times of Umar bin Abdul Aziz (99-101) no one could find a single person willing to accept charity in 1/3rd of the then known world under Islamic Rule! Monarchy really began during the Abbasid Dynasty.<br />HAROON RASHEED AND THE BARAMIKAH:<br />This rise of the Zoroastrians lasted about two hundred years. Their influence, albeit covert, was so much that a powerful king like Haroonur Rasheed would at times find himself helpless against them. It is a little known fact that Haroonur<br />Rasheed himself was the son of a Persian woman named Khaizran.<br />The Persian Baramika family had ascended to immense power within the Caliphate as Haroon's viziers. Most historians acknowledge that in 187 AH Haroon had a golden opportunity for easy conquest of the present-day Cyprus and Turkey, including Constantinople (Istanbul), the gateway to Europe. That action would have obviated the horrible Crusades in the future. However, the Zoroastrian Baramikas kept him occupied with the Arabian Nights Tales and in fun and merriment.<br />Haroon's ministers Khalid, Yahya, Fazal and Ja'far were all Baramikas. They replaced Arabic with Persian as the court language. It is astonishing to note that it was in Haroon's reign that the celebration of the Magian festival of Nawroze started in great gusto replacing the customary Muslim Eid.<br />How were people like Tabari, Kaleeni, Zahri, Ibn Ishaq, Tirmizi, Saddooq, Ibn-e-Sa'd and Waqidi et al gain so much power? Not only did they enjoy privileges from the rulers, but they also had monopoly over penmanship. In return they used to proclaim the king as God's shadow on earth and would fabricate history, Hadith and interpretations of the Qur'an that would endorse despotic kingship, palaces, harems and all kinds of royal indulgence.<br />AN EXAMPLE:<br />Shah Abdul Aziz of Dehli, (d. 1229 AH) gave an example of this chaos. One day Khalifa Mahdi Abbassi was flying pigeons. Ghias bin Maimoon Muhaddith saw this and uttered, "The Rasool (S) has said that archery, horse racing, and flying pigeons are a believer’s grandeur." The reported Hadith mentions camel racing instead of flying pigeons.<br />Khalifa Haroon Rasheed had the most magnificent kingdom and possessed the strongest army of the times. He could easily have subdued Byzantine, indeed the entire Roman Empire. Had he accomplished that task, there would have been no Crusades in later years and Islam could have claimed the entire Europe with its strength and benevolence.<br />ANOTHER TRICKSTER - IBNE SHAHAB ZAHRI:<br />Now let us examine "Imam" Ibn-e-Shahab Zahri (d. second century Hijrah, 742 CE). Hujjatullah Abdul Qadir Ali Al-Musvi, author of Mizanul Faris states that Zahri's real name was Ibn-e-Shahab Toosi. He was one of those hundreds of thousands of migrants who, after the Arab conquest of Persia, had settled in the Iraqi cities of Kufah, Basra and Baghdad. Some history books have named him as the second founder of Shi'a theology. (The first founder was Abdullah bin Saba, the Jew)<br />In his book "Imam Zahri and Imam Tabari, the Other Side of the Picture", Allama<br />Tamanna Imadi states that Zahri's role features prominently in all the differences between the Shi'a and Sunni sects to this day.<br />He used to fabricate a Hadith and then it was passed over to the propaganda centers from where it made rounds of the entire Muslim world. Some Shi'a scholars acknowledge him as a Shi'a while others hold him to be a Sunni (Mufti Muhammad Tahir Makki). However, Ibn Shahab Zahri (Toosi) had descended from the royals of the Persian Sassanids and was a staunch Zoroastrian. Allama Imadi, Maulana Dost Muhammad Qureshi, Mufti Muhammad Tahir Makki and Allama Mujeebi all are unanimous in the view that some of the machinations of this Zoroastrian masquerading as "Imam" have lasted until this day. He:<br />• Made up stories casting doubts about the collection and compilation of the Qur'an.<br />• Broached the novel idea that some Ayahs of the Qur'an abrogate others.<br />• Concocted the foolish notion that the Qur'an was revealed over seven "readings".<br />• He was the man to name Hazrat Ayesha in context with Surah An-Noor, thus providing an open opportunity to "Imam" Bukhari to slander the Mother of Believers. The Qur'an had not named any person in the Surah.<br />• Made up the tales of dispute among Sahaba Kiraam concerning the exalted Prophet's succession in Saqeefa Bani Saa'dah.<br />• Fabricated stories of disputations between Hazraat Ali, Abu Bakr and Umar.<br />• Invented stories about persecution of Bibi Fatima, the dispute about the Garden of Fadak, and the maltreatment of the Prophet's daughter by Hazraat Abu Bakr and Umar.<br />• Topping it all, the tales like the Battle of Jamal between Hazrat Ali and Hazrat Ayesha, the Battle of Saffain between Hazrat Ali and Hazrat Mu'awiya, and the Battle of Nahrawan between Hazrat Ali and the Khawarij were creations of the scheming mind of Zahri. In fact, the Battles of Jamal, Saffain, Nahrawan and Karbala never took place!<br />Zahri was not alone in spreading the above mentioned horrendous plots. He had full support of his fellow Zoroastrians. Their ulterior motive was to divide Muslims in sects, engage them in mutual disputes and make them abandon the Qur’an.<br />Other culprits in this sordid business were Jews banished from the Arabian Peninsula. Many of them assumed Muslim names and settled in centers of Islamic Civilization to benefit from the prosperous Muslim state. A third force active in this endeavor was the Byzantine (the Eastern Roman) Empire which had been conquered by Muslims during the reign of Hazrat Umar. Syria, Egypt, Jerusalem, Alexandria etc had fallen to Muslims. The Romans were also bent upon avenging their defeat from Muslims.<br />THE ENEMY CAMP:<br />That is how the camp of the Zoroastrian, Jewish and Nazarene brains formed a coalition against Muslims. Misery seeks company. The three scheming, defeated elements held a series of secret conferences in Kufah, Syria, Yemen and Constantinople. (Lisanul Meezan)<br />It is to be remembered that Muslims had not invaded the Persian and Roman empires on their own or for occupying their lands. In both these superpowers of the time, a few elite were holding people in physical, mental and economic bondage. The accounts of the tyranny and the public outcry for help were reaching the capital of the new superpower in Madinah. The exalted Prophet had warned the tyrannical emperors that if they failed to reform and restore human rights, time were at hand that the elite would face the hardships that the masses were facing. Hazraat Abu Bakr and Umar only reaffirmed that warning.<br />Please recall that the Qur'an prescribes Jihad in the sense of warfare only under the following circumstances:<br />• When adversaries physically attack Muslims.<br />• When the enemy drives away Muslims from their lands and homes.<br />• When innocent people are subjected to oppression and cry for help.<br />In their hearts, the Parsi and Christian masses were jubilant over the rise of Islam because it was the first time that they had witnessed the beauty of freedom. However, the courtiers and the elite of the old regimes grieved for the good old days. The Jews had not forgotten the hurt of their banishment. In their private counsels these defeated elements had reached the conclusion that it was not possible to fight Muslims on the battlefield. Therefore, they resolved to sow the seed of discord among Muslims. The best way to accomplish the task was to make them desert the Qur'an. Henceforth, the war was philosophical and intellectual at which the plain Arabs were no match to the enemy. They were men of action, not of gossip.<br />HORMUZAN, THE FIRST SCHEMING MIND OF OUR HISTORY:<br />The Zoroastrian Hormuzan had been a military commander of the last Persian ruler Yazdgard as well as governor of his eastern provinces. His was the brain behind the plot for assasisinating Hazrat Umar Farooq. Our history leaves us only a brief remark in the passing for this awful tragedy - that a non-Muslim Persian slave Firoz Abululu attacked Hazrat Umar with a dagger during morning prayers because of some personal grievance! (Tarikh Tabari)<br />• "Feroz killed the 'second' (Hazrat Umar) because the latter used to mistreat him."(Malhuf referring toTaoos)<br />• The third version is that Abululu Feroz used to work in Hazrat Mugheera's house. He was a blacksmith and carpenter. One day he brought a complaint before Hazrat Umar that Hazrat Mugheera was not paying him<br />enough wages. Hazrat Umar looked into his complaint and ruled that the wages were adequate, and Abululu assassinated Hazrat Umar on that account. Does it not sound too trivial a reason? This was not the murder of just another man, Umar bin Khattab. It was the assassination of Umar Farooq the great! There was a monstrous plot behind it, as we shall explore.<br />Abdullah bin Saba (also called As-Saudah) was a mysterious character. With Raa'en bin Saba as his real name, he was a Jewish mastermind with avowed designs of disrupting the Central Authority of the caliphate. In the time of Hazrat Uthman he rose to political eminence in Iraq in the guise of a Muslim. He forged some of the basic Shi'a tenets such as:<br />• Every prophet has a divinely appointed inheritor ('Wasi') and Hazrat Ali was the inheritor of Prophet Muhammad (S) inheriting the succession, the knowledge and wisdom and whatever the exalted Prophet left behind.<br />• The Caliphate was Hazrat Ali's divine right and the other Caliphs were usurpers and tyrants. With the Jews, Nazarenes and the Magians working in concert, Abdullah bin Saba succeeded in his evil designs.<br />• Another character was the Christian Jafeena of Hirah. He had been the in charge of the royal security in the Roman court. He outwardly converted to Islam but he was assigned to hire assassins and engineer attacks on the Caliphate.<br />• Shahrbano daughter of Yazdgard: A princess of Persia, she was captured and brought to Madinah in 20 AH. Hazrat Husain married her with her consent in 25 AH. (Usool Al-Kafi)<br />There are other reports that the real name of this attractive princess of Yazdgard was Jehan Shah and that Hazrat Umar proposed two fine names for her, Salameh and Shahrbano. (Kitab Ash-Shafi)<br />Our research indicates the original name of this lady was Shaharzadi and she was the daughter of Shahryar and the sister of Yazdgard. Regardless, this wedding was blessed by prominent Muslims. They were hoping that this marriage would create goodwill between the Arabs and the Ajamites. However, the remnants of the Persian monarchy took it as an insult. The pyre of hate kept on burning in their hearts until they assassinated Imam Husain.<br />A STARTLING ADMISSION - HUSSEIN KAZIMZADA:<br />This was a brief portrayal of some dark characters of our history. Now let us have a look at what a renowned 20th century historian of Iran writes in his Persian book Tajalliat-e-Rooh-e-Iran dar Adwar-e-Tareekhi (Splendor of the Spirit of Iran in the Annals of History): "From the day Sa'd bin Abi Waqas conquered Persia (20 AH) on behalf of the Second Caliph (Hazrat Umar), the Persians nurtured a passion for revenge in their hearts. They could never forget that a handful of Arab Bedouins had dealt their mighty empire a shattering blow. Our forefathers followed the only course that was open to them. Firstly, they<br />incited the Abbassids of Banu Hashim to eliminate the Umayyad Dynasty that ruled from 661-750 CE. Persisting with their long-term goals, and persevering with their plans through centuries, at the most opportune time, they invited Hulagu Khan of Mongolia in 1258 CE and did away with the Arabian Abbassid Empire. In this way our forefathers avenged their humiliating defeat and the loss of their Empire at Qadisiyah in 637 CE at the hands of Arabs."<br />This was the revenge they took from Muslims. We have mentioned above the principal characters of the horrible drama staged by them. For revenge from Islam itself, these characters replaced the pristine Islam of the exalted Prophet Muhammad with an Ajamite Islam. Its foundations were laid during the reign of Khalifa Haroon Rashid. This Ajami Islam is rampant in the so-called Islamic world to date. Haroon born 766 CE, ruled from 786-809 CE (170-192 AH).<br />This is the same Islam, which, like Hussain Kazimzada, Allama Iqbal called the Ajami Islam. Sir Syed Ahmad Khan temed it the Invented Religion, Allama Inayatullah Khan Al-Mashriqi named it Maulvi's Wrong Religion. I call it N2I, the Number Two Islam like the counterfeit medicines better known as "No. 2" medicines in the Indo-Pak Subcontinent.<br />ANOTHER SECRET REVEALED - ABDUL JABBAR QARAMATI:<br />A book (a single handwritten document) by Abdul Jabbar Qaramati dating 280 AH (about the times of Abbassid Caliph Mo'tazid) exists in the Istanbul museum. It is titled Kitab-e-Dalail-e-Nabawwut Syedna Muhammad. This book tells us: Even two hundred and fifty years after the death of our Prophet the Islamic world is united as one body. Jews, Nazarenes and the Zoroastrians keep trying to sow the seeds of dissension in the Muslim ranks. Their chief strategy is similar to that of Abdullah bin Saba and Abu Muslim Khorasani, namely reviving the ethnic differences between Arabs and non-Arabs, all of which had been demolished by the Qur'an.<br />They propagate the belief that the Caliphate should have remained among the descendants of Hazrat Ali. On one hand, the conspirators were supporting the caliphate of the household of Hazrat Ali and on the other, they were assassinating successive Imams, so that people won’t unite under Hazrat Ali‘s descendants either. These assassinations were executed by the tools of the masterminds. Hazrat Ali's assassin, Jamshed Khurasani, was such a tool. It may be noted that Jamshed Khorasani was a Parsi but our history books name him as Abdul Rahman Ibn Muljam Khariji.<br />Abdul Jabbar Qaramati writes in this book that at the time of his martyrdom, Hazrat Ali was the Governor of Iraq appointed by Hazrat Uthman, just as he was appointed by Hazrat Umar. Before assassinating Hazrat Ali, Abdullah bin Saba had already killed Hazrat Uthman in a night raid on the Governmenment house. Mention of this hand written book by Abdul Jabbar Qaramati has also been made by Dr. Hameeduddin, a renowned historian of the sub-continent (a doctor from Harvard) in his book titled History of Islam (Madinah Publications) on Page 486.<br />It is worth noting that Qaramati makes no mention of any insurrection of thousands of rebels into Madinah, nor of a seige of Caliph Uthman's house. Hazrat Uthman was martyred in 35 AH.<br />Hazrat Ali, until his martyrdom in 40 AH 660 CE, continued as the Governor of Iraq as well as the new Caliph, the Commander of the Believers.<br />So, out of the question are the Battle of Jamal between Hazrat Ali and Hazrat Ayesha or the Battle of Saffain between Hazrat Ali and Hazrat Mu'awiya, and lastly, the Battle of Nahrawan between Hazrat Ali and the Khawarij. All these tales are fantastic fabrications of the most mischievous minds.<br />Now let us pay attention to what is stated by Hujjatallah Abdul Qadir Ali Al-Moosvi in his book Meezanul Faris and by Hur bin Abdul Rahman, Governor of Andulus (Spain), in his diary, Muzakkrah Hur Bin Abdul Rahman. But before we do that, let us reiterate the answer to the question: What is the connection between Imam Mahdi and Karbala?<br />(PART-10)<br />IMAM MAHDI AND THE AUTHENTICITY OF KARBALA:<br />Please recall that we started the first chapter of this book on Imam Mahdi. This was followed by the history of "Karbala" as told by our historians. The topic of "Imam Mahdi" and the story of "Karbala" are interrelated since the same authors have rendered the two fables and heavily borrowed from one another. The same people who wrote the Mahdi fiction, created the fiction of Karbala.<br />Having come thus far with me, if you still believe that:<br />• Imams are born from the thighs of their mothers,<br />• A bird used to pick up Imam Mahdi in its beak, carry it away and then bring it back every forty days,<br />• Mahdi was a full-grown man when 40 days old,<br />• Anyone who sneezes cannot die within three days,<br />• The sun and the moon will retire when Mahdi son of Hasan Askari appears,<br />• 20 million infantry and 6 hundred thousand cavalry were amassed to fight<br />the 72 supporters of Imam Husain,<br />• His severed head kept reciting the Qur'an while being paraded in the streets,<br />• The Imam had single-handedly killed 1950 foes with his sword in Karbala,<br />• Beasts in the jungles and fish in the oceans keep crying over Hazrat Husain,<br />• The world was rained with blood for three days,<br />• God wept so much that His eyes became sore,<br />Then, I am afraid my labor has been of no avail to you.<br />The conspiring historians must have contemplated as to who would believe their flight of imagination! But they surely knew that there never is a dearth of the gullible.<br />REMINDER: All criticism of the author in this book is directed to the historians, and not at all to the honorable personalities of Islam - The exalted Prophet, Sahaba Kiraam, Hazraat Ali, Fatima, Hasan and Husain, all of whom inspire our reverence and respect.<br />(PART-11)<br />AN EYE OPENER:<br />Open the eye to see the earth the sky the space<br />And see the sun rising from the East<br />• Iqbal<br />Generally speaking, myths fashioned by religion are so mystifying that often we fail to fathom the insults to human intelligence. One cannot gauge their full impact unless one stops to think. The truth has the power of penetrating the hearts and the minds dispelling doubt and falsehood. At this stage I humbly suggest my book, The Criminals of Islam, which clearly demonstrates how our historians and narrators have reduced Islam to a collection of fables and myths.<br />MEMOIRS OF HUR BIN ABDUR RAHMAN (D. 734 CE):<br />We have mentioned earlier in this book that when Abu Muslim Khorasani destroyed the Arab Caliphate of Banu Umayya, just one single member of the royal household managed to escape. This was a prince named Abdur Rahman. He was able to reach Andulusia (Spain). With Arabs already present there in great numbers, he was welcome and succeeded in establishing the Umayyad dynasty in Spain. (132 AH 745 CE)<br />Please note that one century of the solar calendar approximates 103 years of the lunar calendar since a lunar year has 354.5 days.<br />Before Abdur Rahman could reach there, Musa bin Nusair and Tariq bin Ziayd had already conquered Spain in 92 AH, 711 CE during the reign of Khalifa Waleed bin Abdul Malik. Then, for a short period of two years (99 to 101 AH) Umar bin Abdul Aziz was the Caliph of the Islamic State. This was the highly regarded personage who had rekindled the memories of the Khilaafat-e-Rashida (The Rightly Guided Caliphate) in peoples' minds. This gifted Khalifa appointed a capable person, Hur bin Abdur Rahman as Governor of Spain. Like Muhammad bin Qasim in India, Hur proved to be a great administrator in spite of his young years. He won over the hearts of the people of Spain through his impeccable character and his competence as an administrator. It was under his leadership that the Muslim armies crossed Spanish borders over to the southern<br />France and conquered it. (History of Islam, by Dr. Hameeduddin, Madinah Publishing Company, Karachi, Page 299)<br />Hur bin Abdur Rahman used to maintain a diary of events in Arabic. About two hundred years later, in about year 920 CE, a Spanish officer Simone Ashbillia found this diary. He translated this diary (what was left of it) into Spanish. In 1910, Dennis Montgomery, a British scholar carefully analysed this diary and concluded that the complete diary must have contained over 300 pages. This diary covered the period around 100 AH.<br />Surprisingly, the contents of this diary support the research by the Iranian historian Hussain Kazimzadeh and Hujjatullah Abdul Qadir Ali Moosvi's Meezanil Faris. All these sources agree to a great extent with the writings of Abdul Jabbar Qaramati in the Istanbul archives.<br />SOME EXCERPTS FROM THE MEMOIRS OF HUR BIN ABDUR RAHMAN:<br />Muzakkarah Hurr bin Abdur Rahman<br />The Diary of Hurr bin Abdur Rahman<br />(Translated from Spanish by Dennis Montgomery in 1910 from the historical archives at Barcelona, Spain)<br />(Translated into Spanish from the original Arabic by Simone Ashbillia in 920 CE in Gordova, Spain)<br />13 SAFAR, AL-HIJRAH 100:<br />They call me Abu Nafe, Amir Hurr bin Abdur Rahman. I call myself Ibn Abduh.<br />Tonight won’t sleep. Have to meet with my deputies. No planning means no effective operation. No action no achievement. Okay Ibn Abduh! Will see you tomorrow!<br />NO DATE:<br />I am requesting Amir-ul-Momineen (Umar bin Abdul Aziz) to let us establish four army garrisons in Andalusia (Spain) just as Sayyedna Umar Farooq had established two new garrisons in Kufah and Basra. We are here to stay because people in this country love us. They feel liberated. There is total peace in our Emirah (Rule). Jews, Christians, Muslims, all live in harmony and without fear. There is no unrest of any kind, religious or otherwise.<br />26 Safar AH 100:<br />I am very grateful for the confidence Amir-ul-Momineen ….. and<br />Amir-ul-Momineen Umar bin Abdul Aziz have placed in me. I am fully aware of the fact that we will have to ….. and turn good into better every day. (Dots indicate not legible)<br />NO DATE:<br />Just as the plots of the Magians (Zoroastrians) had created trouble in Iraq during the first few decades of Islam, similarly we face conspiracies ….. that erupt now and then. The reason is obvious. The local rich elite and the powerful leaders of the past hate social equity between people.<br />17 Rajab, AH 100:<br />Although the situation in Spain is very much in control and improving every day, still I feel that the Khilafa in Damascus should appoint a more able governor in this land. I will feel honored to work under the command of such a governor as an ordinary official, soldier. I have expressed this desire to the Amir-ul-Momineen.<br />NO DATE:<br />I understand that it is impossible to find people of the caliber of Ali,<br />Hasan and Husain (r. a.) They, as Emirs (governors), have truly made Iraq a paradise on earth. Ali and Husain (r. a.) sacrificed their lives in their noble offices as Emirs. The Magians (Jamsed Khurasani and Jabaan bin Harmuzan) had thought that by assassinating these two honorables, Iraq would ….. to the Farisis (the Persians). But the sacred blood of Emir Ali and Emir Husain was not shed in vain. Ambassadors from the Center (Khilafah) and elsewhere report that in Al-Hijrah 100 Kufah, Basra, and ….. are even more peaceful and prosperous than Syria, Palestine and Egypt.<br />NO DATE (SOME DAY IN AL-HIJRAH 101):<br />Ah! Amir-ul-Momineen Umar bin Abdul Aziz passed on. May Allah bless him! He<br />was truly a man of Iman (Faith), character, will, and vision.<br />A BIG IF IN HISTORY!:<br />In 116 AH (732 CE) one of the most important events in history took place. The Banu Umayya armies advanced from Spain to consolidate their victory over France. A battle took place at Tours. Abdur Rahman Ghafiqi commanding the Muslim forces fought valiantly but he was accidentally killed. Had Muslims won that battle, the Europe and America of today would have been Muslim continents. There could be several reasons for the defeat, but it appears that the garrisons suggested by Hur bin Abdur Rahman were still being built. The inability to obtain reinforcements was one of the causes of the Muslim defeat at Tours.<br />IMAM HUSAIN, GOVERNOR OF IRAQ<br />Hazrat Husain as the Governor of Iraq! The reader might be wondering why this crucial fact is not widely known! It is not widely known today because the original records were whisked away in the era of the Abbassid dynasty. Let us recall that the last Abbassid Caliph Musta'sim Billah was a weak and inept ruler. He had delegated his royal powers to his Prime Minister Muayyaduddin Ibn-e-Alqami, an assumed name. His real name was Nasr Nawsher Alqami. Most historians report that he was an ardent Shi'a, but others maintain that he was a Zoroastrian. In the meanwhile, Naseeruddin Toosi, another staunch Shiite, was the chief adviser of Hulagu Khan (grandson of Chengiz Khan) of Mongolia. Since the Abbasid dynasty was wheeled into power by the Persians (Ajamites), they wielded much authority in the Abbasid government. We have seen the influence of Abdullah bin Saba, 'Imam' Ibn Shahab Zahri and Abu Muslim Khurasani in formulating the Shi'a doctrines and finally, toppling the Umayyads. Therefore, those Persians who had only assumed Islamic names and the Shiites had several common ambitions and goals. (Ajaaeb-it-Tareekh by Yaqoot Hamdi)<br />We have mentioned that the Magian conspiracies revolved around the objectives of weakening the nucleus of the Muslim Empire and keeping Muslims away from the Qur'an. We have already seen the "achievements" during the caliphate of Muqtadar Billah.<br />How was the history distorted on such massive scale? How did the Persians create dissension between Muslims? Please go on to the next chapter.<br />(PART-12)<br />THE ARCHIVES OF KHILAAFAT-E-RASHIDA AND THE GOVERNORSHIP OF HAZRAT HUSAIN DISAPPEAR:<br />Alqami, the prime minister of the last Abbasid caliph, and Toosi, the chief advisor and prime minister of Hulagu Khan were Zoroastrians in the guise of Muslims (ardent Shiites according to some reports). Their collaboration and secret invitation by Alqami paved the way for the Mongol invasion of the Muslim Empire. Hulagu Khan then raided Baghdad like a tornado in 1258 CE.<br />In short, the Abbassid caliphate came to an end. Many chroniclers have reported that so many books were removed from Baghdad libraries and thrown into the river Tigris that its waters turned black. People could cross the river over the bridge made by the books on the shallow river.<br />Hulago Khan, his courtiers and his army were pagans. Making conquests had been their pastime since the days of Changiz Khan. They invaded empires, nations, countries and cities, and ruined them. They had no empathy or enmity for knowledge and literature. Then why did they throw the books in the river? The scheme was to fill these libraries with books representing the Ajami (i.e. The<br />Number Two Islam). (Meezanul Faris). On the prompting of Alqami and Toosi, the Mongol armies took the extreme step of removing all books that they could lay their hands on, from homes, from scholars and from educational institutions. For details, please look up "Tasweer ka Dusra Rukh" (Other side of the Picture) by Jame-ul-Uloom Allama MohiuddinTamanna Imadi.<br />We find references in the widely accepted history books to hundreds of older works but they no longer exist. What happened to them? Thanks to Muqatdar Billah and Musta'sam Billah as well as Naseeruddin Toosi and Nasr Nawsher Alqami, the books that were saved were the ones like the History by Tabari (called the Mother of Histories, Umm-ut-Tawareekh, Tareekh-il-Umam Wal-Mulook, and the 30 volume Tafseer by "Imam" Ibn Jareer Rustam Tabri. (Ref. Mua'jjamul Adaba) The works of such great scholars as Abu Muslim Isphahani and Abul Qasim Balakhi, Aqeel bin Asad were so completely eliminated that today their names can only be found as minor references in others' books.<br />A BASKETFUL OF DUST:<br />In the times of Hazrat Umar, Muslims had conquered one of the super powers of the day, Persia, completely. They also conquered the eastern half of the other super power, Byzantium of the Roman Empire. The Roman Empire still survived in the west. We may recall that in 631 CE Khusro Parwaiz, the King of Persia tore up the Prophet's letter. The exalted Prophet had, then, predicted that the Persian Empire would be torn to pieces likewise.<br />Here is another example of the insolent behavior of Khusro Parwaiz. He sent one of his governors named Bazaan to the Prophet's court with the message, "O Mohammad! Even though you are but a slave unto me, you are tendering me advice! Offer yourself for arrest otherwise I will come in person to deal with you." Smiling, the exalted Prophet said to Bazaan, "Go back and find out about your king. His son Sherovia has murdered him last night!<br />Now, Yazdgard became the fifth successor to Khusro Parwaiz. This was the king to whose court Hazrat Sa'd bin Abi Waqas sent emissaries inviting him to Islam. They conveyed a message from the Caliphate at Madinah warning him to cease oppressing his people otherwise the trouble would come close to him and his kingdom. Before giving an answer to the emissary, Yazdgard commanded one of his bodyguards to bring a basketful of dust. This done, the king said to the emissary, "Go and give this to your Commander Sa'd bin Abi Waqas." While accepting the gift, Hazrat Sa'd exclaimed, "Greetings, O Soldiers of Islam! Today the king of Persia has surrendered his soil to us!"<br />DEMISE OF THE SASSANID DYNASTY:<br />The series of combats between the Persians and the Muslims brought Qadisia (14 AH 636 CE) and Persia’s capital city Madain (16 AH) under the control of<br />Hazrat Sa'd bin Abi Waqas. The last Sassanid emprror, Yazdgard ran for his life wandering from place to place. He ended up hiding in a water-mill where, taking him for a gold-laden bandit, a peasant killed him with his hatchet. Fire-temples became cold and as predicted by the exalted Prophet, the golden bracelets of Kisra were taken to Madinah. The Caliph, Hazrat Umar gave the bracelets to Saraqa bin Malik Ja'sham. Saraqa was the person who, tempted by a prize of one hundred camels, had tried to apprehend the Prophet (S) and Abubakr Siddiq (r. a.) at the time of Hijrah (migration to Madinah). In that state of destitution fifteen years before, the Prophet (S) had said to Saraqa, "I see Kisra's bracelets adorning your arms."<br />The bizarre death of the last monarch of the Sassanid dynasty spread a pall of gloom all over Persia. They did not revere their monarchy all that much but:<br />No hindrance remains in the ways of tyranny<br />When the slaves become staunchly addicted to it<br />THE PARSI PRINCESSES:<br />To make matters worse from the Persian standpoint, three daughters of the last monarch were captured in the course of the fighting and were brought to Madinah. Princess Shahr Bano was one of them. According to our research, her original name was Shaharzadi and she was the daughter of Shahryar and a sister of Yazdgard. When the princess got wedded to Imam Husain, it was taken as a double jeopardy by the remaining Persian elite. This was 25 AH. Their urge for revenge became even more intense.<br />THE AJAMITE PLOT :<br />Meezanil Faris by Hujjatullah Moosvi<br />JEWELS - PERSIAN DESIGN:<br />Jewels: Like the famous Nine Jewels of the court of the Mughal King Akbar, Sassanid kings used to have twenty jewels or close courtiers. Fifteen of them survived the battles of Qadisia and Madain. All of them, then, took refuge with the Chinese Emperor Khaqan in Samarqand. They charted their future plans on the following lines:<br />• Thousands from the defeated Persian Empire settled in important places of the Islamic World like Egypt, Madinah, Makkah, Damascus, Baghdad, Basra, Kufah, San'aa and Jerusalem. They only pretended to have become Muslims. (Mizanul Faris, Hujjatullah Moosvi)<br />• Their mission was espionage in the Islamic world. They were reporting to those 'fifteen jewels', called Asawarah (those wearing the royal gold bracelets, a distinctive mark of the Persian courtiers). These infiltrators were required to have mastery over the Arabic language. They had to have full knowledge of the Roman and Persian history as well as the<br />manners of the Arab society. Most of the individuals picked for espionage had education and skills of one kind or the other like languages, writing, accounting, handicraft, smithies, welding, armory and medicine.<br />• On the strength of their skills, these Persian converts (actually infiltrators), were to advance in their respective fields in the cities of their habitation. They had to procure jobs and penetrate into sensitive spheres of the government. And succeed they did in their designs.<br />• The 'Jewels' most efficiently advanced their campaign while in refuge with the Chinese monarch. As a reminder, their mission was twofold, one to undermine the Center of the Islamic rule by assassinating the caliphs one after the other, and secondly, to alienate the Muslims from the Qur'an. The seasoned Bazer of Samarqand, a former special advisor to Khusro Parwaiz, headed the committee of the Asawirah. The old Marzaban, another former advisor, was his deputy. Both were highly experienced scheming politicians.<br />(PART-13)<br />ASSASSINATIONS OF THE CALIPHS OF ISLAM<br />HAZRAT UMAR FAROOQ 644 CE:<br />After Persia’s defeat in the Battle of Qadisia, Harmuzan, the governor Tastar, was brought to Madinah as a prisoner (14 AH, 635 CE). Tastar was the most important province of Iran and hosted its biggest army garrison. He was presented before Hazrat Umar, the then Caliph of Islam who addressed him thus, "Harmuzan! We Arabs are the desert-dwellers you considered too lowly for even fighting with. We used to get licked by small columns of your troops. Now you see your King’s throne and crown lying at our feet while he is running about places to save his life. How did that happen?" Harmuzan replied, "Sir, then it used to be a war between the Persians and the Arabs. Now you have your God with you." Because of his war crimes, Harmuzan deserved to die. However, he saved his life through an ingenious trick. In the course of conversation, he asked for water to drink. He was presented water in a precious golden goblet that came from Tastar. Harmuzan requested Hazrat Umar for a reprieve for his life until he could finish his drink of water. His request was granted.<br />A FAIRY TALE!:<br />It sounds like a fairy tale but as soon as he got his stay of execution, Harmuzan spilled the water on the ground. He would not have a drink and therefore the royal reprieve would not lapse. Anas bin Malik and Ahnaf bin Qais who were at the scene, confirmed, "O Commander of the Faithful! You have indeed reprieved Harmuzan." Upon this, Hazrat Umar again addressed Harmuzan and said, "Harmuzan! I am a hostage to the generosity of these Muslims." Harmuzan was freed. Apparently, he embraced Islam and took up residence in Madinah.<br />Now we shall see that assassination of Hazrat Umar was not an individual act of Feroz Abululu, but part of a conspiracy by the fifteen 'Jewels'.<br />Feroz Abululu has variously been described in history as a Christian or a Magian. Actually he was the latter. Whatever Feroz was, he was only serving as a tool. The important question is who was wielding that tool. The chief pawn of the 'Jewels' of Kisra in Madinah was no other than Harmuzan. In Madinah, his constant companion was Jafeena Al-Khalil. Jafeena was a staunch Christian and an expert scholar of the Bible and of Hebrew and Arabic. He was a political pawn of the Roman emperor and had served as an official in Damascus, Palestine and Heerah. Their third companion was a Jew named Saba bin Sham'oon. He was the person whose son Abdullah Ibn Saba would soon emerge as a notorious character of history. All three were living in Madinah as Muslims. All three were master conspirators and shrewd schemers.<br />THE MESSENGER PIGEONS:<br />The Cardinal of Rome, Thomas Melon, wrote in the 11th Century that at the zenith of the Islamic Empire, Jewish settlers in the Middle East had no center of power as such, but they yielded much power through their covert plans. They had a sophisisticated communication system. The Nazarenes and Magians took great advantage of this communication system. Trained pigeons would fly on a daily basis between Madinah, Kufah and Samarqand. These courier activities of the pigeons produced gruesome results. Some highlights:<br />One day Feroz Abululu came across Hazrat Umar. He said to Feroz, "I hear that you can make a windmill". Feroz retorted, "O Commander of the Faithful! I shall make a memorable mill in Madinah that will keep running indefinitely."<br />Meanwhile, the new Heraclius, the Byzantine King, fleeing from Islamic forces, joined the refugee courtiers of Persia in Samarqand. Courier pigeons kept flying between Madinah and Samarqand.<br />There was a person by the name of Ka'ab Ahbar. Till this day it is not certain whether he embraced Islam or not. He was a great scholar of the Torah. When Hazrat Umar arrived in Jerusalem on its conquest (16 AH, 635 CE) the Cardinal<br />and Pope Severinus invited him to pray in the Holy Sepulcher. Hazrat Umar politely declined the offer saying, "I am afraid that Muslims might start converting churches into mosques." So, he conducted his prayers in the open ground near the ruins of the Temple of Solomon. He continued to do so till he stayed in Jerusalem. Ka'ab Ahbar took his shoes off while approaching the Rock of Jacob. Ka'ab suggested to Hazrat Umar to conduct his prayers at that spot. At this, Hazrat Umar remarked, "Don't you still have some Judaism left in you?"<br />Abdul Malik Bin Marwan had constructed a dome over the Rock of Jacob around 60 AH while constructing Masjid-e-Aqsa. It is now known as Dome of the Rock (Qubbah-tas-Sakhra).<br />Once, Hazrat Abuzar Ghaffari and Hazrat Umar were discussing the topic of Zakaat. Ka'ab Ahbar said something. Abuzar rebuked him, "O Hebrew! Would you teach us Islam?"<br />Says Abdur Rahman bin Abu Bakr, "I saw Harmuzan the Magian, Jafeena the Christian, and Feroz Abululu talking in whispers, the day before Hazrat Umar was assassinated. They had with them the same double edged dagger that was later found near the dead body of Abululu."<br />Three days before the assassination, Ka'ab Ahbar told the Amirul Muminin, Hazrat Umar, that he would die within three days. Abbas Mahmud Alakkad, an Egyptian Historian has written that Ka'ab Ahbar was a staunch Jew and he was the prime accomplice along with Harmuzan and Jafeenatil Khaleel in the conspiracy for assassination. The night before Hazrat Umar Farooq’s assassination, Ka'ab Ahbar said to Hazrat Umar, "The time has run out for you."<br />Abdul Qadir Ali Moosvi writes, "At the time of this catastrophe, the Islamic Empire was securely established and the mental grooming of the masses ensured complete peace and tranqullity all around. Hordes of people were joining the Faith of God. No one could imagine the possibility of such a dire conspiracy. Had there been dissension in the Muslim ranks or had there been bloody feuds during the first fifty to hundred years of the Islamic state, Muslims could not have overrun two-thirds of the world. They belonged to the truly blessed era of Islam. The Qur'an bears witness to their being the unwavering believers, and that they were extremely affectionate to each other. Allah is pleased with them and they were pleased with Him, says the Qur'an. In this era of tranquillity there appeared to be no prospect of any underground mischief."<br />THE TRAGEDY 644 CE:<br />With the call for prayer at dawn on the 26th of Zilhajj, 23 AH, companions of the exalted Prophet assembled in the Masjid-e-Nabawi. Hazrat Umar arrived to lead the prayers. No sooner had he called out the Takbeer than did a man suddenly approach him from the front and inflicted several wounds with his dagger upon him. People in the congregation ran after and seized Feroz Abululu. However,<br />the assailant killed himself with his own dagger. The strongest evidence relating to the crime was lost forever. Jafeena and Harmuzan were killed in the ensuing rage. The Jew Saba bin Shamoon fled and joined his cohorts in Samarqand. Ka'ab Ahbar was not detained because he was considered an innocent Muslim. Ironically, this man continued saying on and off that he would not embrace Islam until he was fully convinced by seeing more blessings of the Islamic Way of Life.<br />With the assassination of Hazrat Umar, the Persian schemes accelerated in alienating Muslims from their God i.e. distancing Muslims from the Qur'an. Umar Farooq the Great was the chief obstacle in their way. When the news of his assassination reached Samarqand, the courtiers of Persia lit up the sky in jubilation with fireworks.<br />Hujjatullah Abdul Qadir Ali Al-Moosvi writes in Meezanul Faris that the consultative machinery of the Caliphate was so competent that without wasting a minute after the martyrdom, Hazrat Uthman was selected as the new Caliph through mutual consultation of the blessed companions.<br />THE ASSASSINATION OF HAZRAT UTHMAN 656 CE:<br />We have already seen the Magian, Jewish, and Nazarene modus operandi in the era of Hazrat Umar.<br />The Scattered pieces: Muzakkarah Hur bin Abdul Rahman, Meezanul Faris, Fitnatul Kubra by Taha Husain, Ajaibit Tareekh by Yaqoot Hamdi, Kitab Dalail-e-Nabawwut Syedna Muhammad by Abdul Jabbar Qaramati, Tasweer Ka Doosra Rukh and Intizar-e-Mahdi-o-Maseeh both by Muhaddithul Asr Allama Tamanna Imadi. Mazhabi Dastanain Aur Unki Haqeeqat, by Allama Habibur Rahman Kandhalvi, Shahkar-e-Risaalat by Allama Ghulam Ahmad Parvez, Tarikh-e-Islam by Dr. Hameeduddin, Professor at Harvard University, and many other books highlight the history of the First Century Islam etched in gold letters. But it is scattered about like the pieces of a jig-saw puzzle. Putting these pieces together, the picture that emerges is surprisingly pleasant although sprinkled with hallowed blood.<br />As mentioned above, after the conquest of Persia, thousands of its people in the guise of Muslims settled outside, particularly in Iraq because of Iraq's proximity to Persia. They were more likely to be discovered and apprehended in the capital of the Caliphate so there were a lesser number of such Persians in Hejaz. Hazrat Umar was not unaware of this situation. So, in 18 AH he took counsel and appointed Hazrat Ali as the governor of Iraq for surveillance as well as education of these elements.<br />Contrary to the assertions by historians like Tabari, Ibn Hisham, and Kaleeni, it was all peace and tranquillity in the era of Hazrat Uthman. The blessed tide of Islam was carrying all before it, lands, peoples and hearts. Hazrat Uthman had a vigilant eye over the capital Madinah and Hazrat Ali over the province of Iraq.<br />Hazrat Mu'awiya in Syria and Hazrat Umro bin Al-'Aas in Egypt proved to be excellent governors. Theirs and other Sahaba's teamwork and exemplary character added to the passion for striving in the Cause of Allah, were carrying Islam day by day from one pinnacle of glory to another. All around was the slogan manifest, "Glorious is Your remembrance!" Great statesmen of Islam knew full well that establishment of the Qur'anic Order was the first priority of the State. The exalted Prophet had trained these eminent people himself and they were full of compassion for each other and for humanity.<br />They were so engrossed in spreading the Message of Islam to all corners of the world that they cared little for their personal security. Immortality of the Qur'an gave them extreme confidence. One important thing to note is that in those times people were invited to Islam, not expelled like today. There were no edicts of apostasy and excommunication (Takfeer) against people. So, in that Islamic state anyone who professed Islam was accepted as a Muslim. No one 'dissected the hearts' to see if some one was a hypocrite, a Magian, a Jew or a Christian at heart. Those companions of the exalted Prophet, held in awe all over the world, did not post sentinels in their doorways.<br />Taking advantage of this situation, the old Hebrew, Saba bin Shamoon who had assumed an Islamic name of Saba Assalameh, and his son Abdullah bin Saba entered the capital Madinah in the dark of the last hours of the night and assassinated Hazrat Uthman with their swords while he was reciting the Qur'an. Both assassins disappeared into the darkness of the night without leaving a trace. (35 AH)<br />ASSASSINATION OF HAZRAT ALI 661 CE:<br />When Hazrat Uthman was martyred, Hazrat Ali was the governor of Iraq. The deputies to Hazrat Uthman hastened to implement the Qur'anic injunction of mutual consultation. A meeting of Sahaba Kiraam was held in Masjid Nabawi, Madinah. Two resolutions were passed - Firstly, that the next Caliph would be Hazrat Ali - Secondly, that the capital would be moved to the place where Hazrat Ali had his seat as the governor of Iraq. In this meeting again no measures for personal security of the Caliphs of Islam were passed because the Companions hated to distance themselves from the people. To them posting guards at the gates was a foreign custom.<br />Anyhow, the Ship of the Islamic State sailed fine in those choppy seas of intrigue and conspiracy. But on Ramadhan 18, 40 AH, 661 CE the Persian courtiers struck again. At dawn, Hazrat Ali was leading a congregation in Kufah when a Magian named Jamshed Khorasani who had assumed an Islamic name, pounced from hiding and stabbed him with his sharp, double-edged dagger several times. The third day after this attack i.e. on Ramadhan 20, the fourth Caliph succumbed to his wounds. In our conventional history books, this Jamshed Khorasani is known as Abdur Rahman Ibn-e-Muljim Khariji. Jamshed was instantly captured by the congregation. He was tried in the court of law and received swift execution.<br />HAZRAT HASAN, THE GOVERNOR:<br />Now that Kufah was the capital, the Counselors met there. Only two names came up for election of the Caliph, Hazrat Hasan bin Ali and Amir Mu'awiya, the governor of Syria. Hazrat Hasan declined to accept the nomination. Therefore, Hazrat Mu'awiya took office as the new Caliph. He had some great assets such as a history of good administration, political acumen and general popularity. However, he did fulfill the constitutional requirement of people's allegiance.<br />The capital had now shifted to Damascus. Some Syrians started standing guard on him in civil clothing without the Caliph's knowledge. When in Ramadan 40 AH someone attacked Hazrat Mu'awiya, a sentinel chopped the head of the assailant there and then. Hazrat Mu'awiya had received only minor injuries. Elements inimical to Islam came to understand that their designs were unlikely to succeed in Damascus which was now the capital. So, they turned their attention again to Iraq where Hazrat Hasan had been appointed the governor by Hazrat Mu'awiya. Steeped in compassion and generosity, Hazrat Hasan made his province a paradise on earth. Having set Iraq’s administration on an even keel, he resigned his office in 48 AH due to ill health and took up residence in Madinah.<br />Imam Ghazali reports that Imam Hasan had two hundred wives. At some places, including Ghazali's writings, it is stated that he used to marry four new women and divorce four wives every week! Only people with the intent of insulting him can cast such a slur on the acclaimed Imam. Mahmood Ali Abbasi's research concludes that Hazrat Hasan died of tuberculosis of the lungs in Madinah, 49 AH, 670 CE.<br />(PART-14)<br />REMINDER: All criticism of the author in this book is directed to the historians, and not at all to the honorable personalities of Islam - The exalted Prophet, Sahaba Kiraam, Hazraat Ali, Fatima, Hasan and Husain, all of whom inspire our reverence and respect.<br />HAZRAT HUSAIN:<br />His Golden Rule<br />The determined caravans keep marching to their destination in spite of the challenges that come their way. After the resignation of Imam Hasan, Hazrat Mu'awiya appointed Hazrat Imam Husain as the governor of Iraq. Caliphate of the Righteous continued in all majesty. For the first time the world was witnessing that in an empire as vast 3.5 million square miles, none could find a single person willing to accept charity. Nor would a dog die of hunger in the remotest areas. These were the exemplary times when a young woman loaded with jewelry could travel alone on a horse or camel hundreds of miles with none to fear but God!<br />Harmuzan, the mastermind behind Hazrat Umar's assassination, was himself killed in 23 AH. His son Jaban bin Harmuzan had joined his kith and kin in Kufah at a young age. This is the same Jaban bin Harmuzan who had made an unsuccessful attempt on the life of Hazrat Hasan in 46 AH (Meezanul Faris). In that attack, Hazrat Hasan had received a serious injury on his thigh, but had recovered. Here, it is worth noting that after assassinating Hazrat Uthman, Saba bin Shamoon and Abdullah bin Saba had vanished without a clue. According to Hujjatullah Moosvi, they spent the rest of their days in disguise in Yemen.<br />ASSASSINATION OF IMAM HUSAIN 680 CE:<br />Hazrat Mu'awiya died in 60 AH, 680 CE. Meetings of the Consultative Council for selection of the new caliph were going on in Damascus, Kufah and Madinah when Jaban and his accomplices entered the Governor’s House in Kufah under the cover of a dark night. They killed Governor Hazrat Husain with a single stroke of the sword severing his head from his body. Due to lack of security measures as well as the dark of the night, Jaban and his accomplices got away with ease. According to Allama Masoodi, Jaban remained active against Hazrat Abdulla bin Zubair during the few remaining years of his life. Eventually, he was killed while attempting on the latter's life in 70 AH. He too had assumed an Islamic name, Bilal bin Yousuf.<br />SOME WEIRDNESS ABOUT OUR HISTORY:<br />In presenting the reality of Karbala and other history, I have picked up chapters of history from numerous resources. In spite of brevity, plenty of references have been given. This research has required picking up a large number of scattered bits and pieces and then putting them together to make the whole picture. The reader may ask why no one wrote such a book before. Perhaps the answer has been given in my book, The Criminals of Islam, "I really don't know." Very briefly, the reasons could be gullibility, uncritical trust in the historians, lack of time and resources for fresh research, abject despair about making any breakthroughs, fear of life for departing from the mainstream, fear of religious edicts from Mullahs etc. Some scholars may have attached more importance to other topics.<br />TABARI:<br />The first ever Muslim history was written by 'Imam' Tabari (839-923 CE) at the junction of the third and the fourth century AH. He died in 310 AH. What were his sources? He did not have so much as a scrap of paper to refer to. Whatever he recorded was on the basis of "heard from someone". Heard from whom? Heard from someone who heard from someone else and so on … Tabari himself includes a disclaimer early on in his book that those who narrated to him the stories must be blamed for any absurdities in his writings! Worse still, Tabari wrote what he felt like … He wrote whatever his Magian understanding<br />suggested to him and … he wrote whatever his royal masters ordered him to. To top it all, he recorded all that was put into his mind by the intellectual progeny of Harmuzan, Jafeena and Saba bin Sham'oon. Tabari was a capable story maker and teller. He freed the monarchs from the quandaries of do’s and don'ts. Only such history and exposition could suit the Abbassid kings that would sanctify and legalize their kingship, open up doors to opulence and indulgence, give license for amassing wealth, and help them keep slaves and harems of women. Tabari gave them everything. In return they showered him with gold, honors and endowments.<br />By compiling history (13 volumes) and exposition of the Qur'an (30 volumes) he was crowned as an Imam of the highest order. Who could, then, whimper at his elevated works?<br />KALEENI:<br />Later it was the turn of Muhammad Bin Yaqoob bin Ishaq Al-Kaleeni. His Magian heritage was also quite imposing (Meezanul Faris). Like Tabari, he did not have a scrap of written paper to go by. He too wrote down on mere hearsay and that too as late as the 4th and the 5th century AH. The open-minded reader can visualize what reality can be found in writings that are based merely on grapevine talk, "He said this since he heard it from that who heard it from him, so on and so forth." More importantly, the objective test of looking at the content of his (and all other historians') writings is always wide open to a seeking mind. Their writings scream of lies, fabrications, irrationalities and ulterior motives.<br />WHO WOULD SPEAK THE TRUTH!:<br />Tabari in particular acquired influence because of royal patronage. His leverage was such that if someone dared dispute with him, the Royal Qazis (Judges) would label such a person a heretic, a Mo'tazilite (one who stands apart by thinking rationally) and would get him beheaded. And his writings would be thrown in the fireplace. This is why, unopposed with the passage of time, the writings of Tabari and the royal's favorite Muhaddithin gained more and more authenticity and sanctity. Under these circumstances, who would speak out the truth? How could one dissent? According to Allama Habibur Rahman Kandhalvi, the key offices of the Abbasids were held by the Magians. Their women occupied the Abbasid harems. Such being the environs, serious deviations were created in the Faith. It was an absolute commotion as far as truthful reporting was concerned. The historians were Magians and the writers of Hadith (the exalted Prophet's sayings) and Seerah (his biography) were Jews and Magians. The first chronicler of the exalted Prophet's battles and his biography was a Magian under the name Muhammad bin Ishaq bin Yassar. He has also been recorded as Jewish in some reports. His compilation is non-existent. Page: 101 But an edited version written by Ibn-e-Hisham, titled ‘Seerah’, is based on it. His stratagem was similar to others. He would narrate some lines complimentary to the Prophet (S) in order to establish credibility and then follow with derogatory lines and paras. Most of his sources were Jewish and Magian. Imam Malik had<br />called Muhammad bin Ishaq a liar. Between Muhammad bin Ishaq and the first available derivation from his work by Ibn Hisham, all reporters were Parsis and Jews such as Ziad Al-Bakai, Muslimatil Abrash and Hameed Razi. Also there was Waqidi, a hard-boiled Magian and reputedly the biggest liar of the times (Mazhabi Dastanain aur Unki Haqeeqat by Allama Habib Kandhalwi).<br />Let us reproduce a specimen of the pearls strewn by these characters: "Whoever renders two units of prayer while imagining the beauty of Princess Shahr Bano, will have seventy thousand palaces for him in Paradise. Every one of the palaces will have seventy thousand chambers, every chamber seventy thousand thrones and every throne will have seventy thousand of Houris ready to fall in a hug."<br />Another calamity that plagues these books is that there is no clear dividing line between the three disciplines, i.e. history, tafseers (exposition of the Qur'an) and Hadith (the traditions of the exalted Prophet). They are all intertwined in a confusing manner. And they are loaded with contradictions.<br />We have noted Imam Ahmad bin Hanbal's chastisement in the beginning, "Three kinds of books are absolutely unfounded, Mughazi, Malaham and Tafseer" (Battles in which the exalted Prophet was present, Squirmishes and Expositions of the Qur'an).<br />ALL SAHABA KIRAAM BUT FIVE TURN HERETIC! Or, was there just one Muslim? Imam Bukhari had asserted that the Companions of the Prophet had turned apostate upon his death (Kitabul Fatan). Tabari wrote: The Messenger of Allah said, "Some of my companions will visit me at the Pool. Allah will remove them from my presence. I will say: O My Lord! These are my companions. But I will be told: You know not what deeds they wrought after you." Rolling the ball forward, Hafiz Ibn Hajr asserts, "Umro bin Sabit has said that all of them, except five, turned heretic upon the Prophet’s death." And Ayatullah Al-'Uzma Al-Hussaini shot the ball through the goal. He writes, "Those five that remained in the fold of Islam were Salman Farisi, Miqdad, Abuzar, Ammar and Hazeefa."<br />TWO MORE GONE!:<br />Not content with this performance, the "survivors" were further reduced to three. Hazraat Ammar and Hazeefa were also thrown out of the pale of Islam. Two goals scored! Is it the end of the game? [Amazingly, the brilliant historians and collectors of Hadith forget to include even Hazraat Ali, Fatima, Hasan and Husain in the elite group of the few faithful. End of the road? No, not yet]<br />ANOTHER GOAL SCORED - JUST ONE MUSLIM REMAINS!:<br />Said our historians that compared to the faith of Hazrat Salman Farisi, Hazraat Miqdad and Abuzar Ghaffari too fell short and, hence, they should be considered<br />heretics as well! So, in the upshot, after the exalted Prophet’s death, only one Muslim was left on the face of this earth, Salman Farsi. Notice that he originated from Persia!<br />Imam Malik of Muwatta fame would not lag behind. In fact he preceded the above group. He laid the foundations of the story by recording in the chapter Kitabul Jihad, "The Messenger of Allah said concerning the Martyrs of Uhud that he would himself testify to Allah about their faith. Hazrat Abu Bakr inquired about himself. The Prophet said, "I do not know what innovations you will hatch after me." Hazrat Abu Bakr started crying and cried and cried. The Prophet did not console him." The last few paragraphs are concisely given in Saat Sahaba Kay Halaat-e-Zindagi (Life Events of Seven Sahaba Vol 3, P19) by Ayatullah As-Syed Murtaza Hussain Nasir Ferozabadi of Nasir Printing Press. He has taken all the narratives from the six "authentic" books of Sunni Ahadith and sources.<br />THE GULLIBLE MUSLIMS:<br />It is remarkable that we Muslims consider these compilations of fable as the most accurate books, their authenticity being next only to the Qur'an. This is despite the outrageous insults to human intelligence that they are! Some proclaim Bukhari and Muslim to be the most accurate books while others grant this distinction to Tabari, Al-Kaleeni and other Shi'a books.<br />The highly famous Mullah like "Maulana" Maududi, looking at this balderdash in the twentieth century, observes, "If we dismiss these tales, what are we left with?" Well, we will be left with the Book of Allah and reports that pass this Criterion of the Right and Wrong. But this simple rule fails to sink in the closed Mullah minds. In fact, for Muslims this should be an easy task. What the historians and Muhaddithin have penned, should be double-checked with the Qur'an. For example, does the Qur'an at all say that the companions of the honored Prophet would turn heretics as soon as he leaves this world? Does not the Qur'an shower high laurels on all companions of the exalted Prophet?<br />HYPOCRITES WERE KNOWN:<br />Many historians named in this work keep on making the point that even in the lifetime of the exalted Prophet, most of his companions remained undisclosed hypocrites (but disclosed to these Criminals of Islam). Nevertheless, the Qur'an (3:179) makes it abundantly clear that the hypocrites had been well-identified in their lives.<br />Some Chronology - The Pristine Islam to today's Ajami Islam<br />THE QALA QALA QALA MALADY<br />Given below are the years of death of some of the historians and compilers of Hadith. This will help us determine who and when transformed the pristine Al-Islam to the currently prevalent counterfeit, man-made, Ajamite, Number Two Islam. Two facts are always worth keeping in mind. Firstly, the Prophet a. s. died<br />in 11 AH, 632 CE. Secondly, that none of these authors had, at the time of their writings, even a scrap of paper to use as reference. All they wrote is based upon, "He said this or something like this, I heard that which he heard from him who heard from him and so on that the Prophet said this or something like this." - The QALA QALA QALA malady.<br />ATTENTION PLEASE!<br />Before we proceed, let us briefly examine what the Qur'an has to say about these forgers.<br />6:112 Thus We have appointed to every Prophet enemies. The rebellious among<br />the urban and the rural folk rose in opposition, (since the Message struck at their vested interests). They plotted and inspired each other with fancy words. If your Lord had so willed, they would not have done it. Nevertheless, disregard them and whatever they fabricate.<br />6:113 Only those who disbelieve in the Hereafter and whose hearts are inclined to them (to these forgers) would take delight therein. And let them earn from it what they may.<br />22:52 Yet whenever We sent a Messenger or Prophet before you, satanic people tried to confound the central theme of the Message (in his very lifetime). But Allah rendered null and void all the aspirations these satanic people had. And Allah abolishes what the Satan proposes, then establishes His Messages clear in and by themselves. For, Allah is All Knowing, Wise. [Satanic people then tried to alter his teachings after he passed on. Allah, then, sent another Messenger to restore the purity of His Messages 6:113. Until the Final Message was revealed and Allah Himself guaranteed its preservation]<br />22:53 (Allah allows these satanic people to advance their aspirations) so that He may make the Satan's proposals a trial for those in whose hearts is a disease and whose hearts eventually become hardened (and thus distinguish from them the true believers in Divine Revelation). For, behold! Those who relegate the Revelation in favor of human aspirations create schism and sectarianism far from the Truth. [Zulm = Relegation from the rightful place 2:53. The last portion of the verse has been rendered according to the context]<br />22:54 And that those who are given knowledge may recognize your Lord’s Truth, then have conviction in it, and their hearts may humbly submit unto Him. And verily, Allah is the Guide of those who attain belief, to the Straight Path. (5:48, 15:19)<br />22:55 And those who disbelieve (in the Revelation by failing to sort out the human aspirations), will remain in suspense about it until the Hour befalls them suddenly, or there comes to them the doom of a disastrous day.<br /><br />We see that the Qur'an has strongly forewarned Muslims about what conspiracies the historians and Muhadditheen will contrive. The process of transition from Al-Islam, (DEENILLAH in the Qur'an) to N2I (Number Two Islam) was a devastating yet insidious conspiracy.<br />While the conspiracies had begun during the early Abbasid dynasty, they took time to get hold of the masses. The ways of writing, copying, communication, disseminating books were obviously slow and tedious. That is why the Islamic revolution carried on vigorously for many centuries. The evident moral, social, scientific and political decline of Muslims began about 800 years later in the 13th century CE, the hallmark being the onslaught of Hulago on the Center of the caliphate, Baghdad in 1258 CE.<br />Here is a list of some of the most important conspirators who turned Islam from DEEN to the man-made religion as we see it today. Their year of demise is given under *.<br />Please know that AH indicates AL-HIJRAH, the lunar 'Muslim' calendar. It begins with the migration of the exalted Prophet from Makkah to Madinah in 623 CE. One hundred years of the Gregorian calendar equal 103 lunar years. The exalted Prophet departed to the next Life in 632 CE or 9 AH.<br />NOW, THOSE 'LUMINARIES' AGAIN:<br />• Imam Ibn Jareer Tabri 310* (The first exponent of the Quran and the first historian)<br /><br />IMAMS OF THE SUNNI HADITH:<br />• Imam Muhammad Ismail Bukhari 256*<br />• Imam Muslim bin Hajjaj 261*<br />• Imam Abu Dawood 275*<br />• Imam Abu Abdullah bin Majah 273*<br />• Imam Abu Musa Tirmizi 279*<br />• Imam Abdur Rahman Nisai 303*<br />• Imam Malik bin Anas 179*<br /><br />Imam Malik was also a Muhaddith (Compiler of Hadith). Strangely enough, he being the only Arab (non-Persian) Muhaddith, his collection Muwatta is not counted among Sahah Sittah (The Six Right Ones)!<br />THE IMAMS OF FIQH (JURISTS):<br /><br />• Imam Malik bin Anas 179*<br />• Imam Abu Hanifa 150* (No book)<br />• Imam Ahmad bin Hanbal 241*<br />• Imam Shafi'i 204*<br /><br />[Imam Ja'far Sadiq 145* accepted by Shias - No book]<br />THE IMAMS OF SHIA HADITH:<br />• Sheikh Muhammad bin Yaqoob bin Ishaq Al-Kaleeni 329* Wrote Al-Kafi<br />• Sheikh Saddooq Abu Jafar Muhammad bin Ali Tabrasi 381* Man Yazharal Faqeeh<br />• Sheikh Abu Jafar Muhammad Ibn-e-Hasan Toosi 460* Tehzeebul Ahkam and Al-Istibsar<br />A PERSONAL STATEMENT:<br />This is a probably a suitable juncture to state and affirm that Shabbir belongs to no sect. He knows well enough that sectarianism is Shirk (the unforgiveable offense of associating others with Allah) and that the exalted Messenger has nothing to do with those who choose a sect for themselves. (Al-Qur'an 6:160, 30:31-32)<br />I have sincerely tried to make things easy and save time for the respected readers. The reader is encouraged to have a brief look at some of these bulky, supposedly authentic and "sacred" books to confirm what has been written in them.<br />Many of my most respected readers and friends sincerely wonder that Shabbir has been critical of all religions and sects. Does he not realize the risks involved including the Mullah verdicts? Being fully cognizant of the risks involved, I must thank them for their sincere concerns. Yet, the established dogmas cannot be challenged without courage? The Qur'an commands us not to conceal the Truth (2:42). Please allow me to state that I have been challenging the beliefs held by the household in which I was born and we have seen the Light.<br />(PART-15)<br />Question and Answer Session<br />Dear Readers,<br />In the course of putting this book together, some ladies and gentlemen have asked me some very important questions.<br />Question: Granted you do not belong to any sect but there must be some<br />beliefs of others that might be repugnant to you? Hassan<br />Akhtar, Detroit.<br />Answer: I affirm, with all my heart that I do not belong to any sect.<br />Reverence and love of the Qur'an and the exalted Prophet,<br />well-founded on reason, form the anchor of my 'religious'<br />thought. Concerning others' beliefs, I think I carry no personal<br />likes and dislikes. Taking the Book of Allah as the Ultimate<br />Criterion, all of us must disregard non-Qura'nic dogmas<br />wherever they are encountered.<br />Question: Apart from Shi'as, your book, Karbala: Fact or Fiction? - will<br /><br />contain special commandments for these esteemed ladies and<br />not meet the approval of our non-Shi'a clergy. Hafiz Ghulam<br />Muhammad, Jacksonville.<br />Answer: Meeting anyone's approval is not my goal. Integrity in research<br />is what is important for me. In addition to medicine, I am a<br />student of history, psychology, philosophy and theology. After<br />due research according to the best of my ability, I present the<br />sincere conclusions with due respects to all. Of course, a fallible<br />student like me is likely to make mistakes. Shias, non-Shias and<br />any other people have the absolute right to dismiss my<br />research.<br />Question: Relevant to the theme of this book, I want to ask the reality of<br />Panjtan Pak (The Five Holy Figures, Muhammad (S). and<br />Hazraat Ali, Fatima, Hasan and Husain). Humera Jaafri,<br />Orlando.<br />A. Many Muslims of any sect consider these five exalted personages as Panjtan Pak. We have no doubts about their lofty character. Yet, the term Panjtan Pak or something to that effect does not appear in the Qur’an, nor does any name except Muhammad appear in the Book. According to Allah’s Book, ranks depend on individual deeds, not on kinship.<br />Question: Muslims keep making hue and cry about Trinity amongst<br />Christians. What about their own Pentagon (Panjtan Pak)?<br />Andrea Maseeh, Gujranwala.<br />Answer: Please see the last question and its answer. This is a non-<br />Quranic dogma. For Muslims, indeed for the humanity at large,<br />the final authority is nothing but the Book of Allah. There is no<br />'Pentagon' in the Qur'an.<br />Question: "Having gone through the manuscript of this book", Khateeb<br />Muhammad Yaseen Jafri, a Muhaddith from Multan says, "Your<br />book will be a great help in quashing countless exaggerations in<br />our history. But please review the Ayah on 'Tatheer'."<br />Answer: I am grateful to the esteemed Mr. Jafri that he went through the<br />manuscript and gave valuable advice. In compliance with his<br />wishes I have reviewed the so-called Ayah Tatheer (33:33).<br />Ayahs 28 to 34 of Sura Ahzab are all addressed to the wives of<br />the exalted Messenger (Mothers of believers). Ayahs 33, 34<br />the household in general. Hazrat Ali was not a live-in son-in-<br />law. Therefore, we find nothing in these verses that pertains to<br />Hazraat Ali, Fatima, Hasan and Husain. All the narratives in this<br />connection have been the third and fourth century AH<br />inventions by people who were bent upon driving a wedge<br />amongst Muslims.<br />Question: Honorable Sheikhul-Hadith Mufti Muhammad Irshad Nizami has<br />also been gracious enough to critically review the manuscript. He says, "Your references are accurate. This effort is likely to create two types of reaction. Some people will get offended. On the other hand, dispassionate thinkers will find in it the potential for returning to the Qur'an and thus unifying the two major sects of Islam." Sheikh Sahib, with lots of prayers, further says, "This type of research should have been done by old-timers like me. It is only now in the twilight of my life (at 80 plus) I feel that I shall be able to leave this world with the gratification that someone has done the job that was overdue for centuries. Please do include two points on my behalf as they are frequently misrepresented.<br />ONE:<br />The "Ayah Tatheer" 33:33 pertains only to the Prophet's household (Ahl-e-Bait) i.e. those individuals who had residence in the Rasool's (S) home, his wives and their children. In case Hazrat Ali is included because of him being a cousin, then how Hazrat Abbas bin Abdul Muttalib, the exalted Prophet's, can be left out? The kinship of an uncle is closer than that of a cousin. And, how about the exalted Prophet's daughters other than Hazrat Fatima! Based on this history, many caliphs of the Abbasid dynasty claimed their rule as the rule of Ahl-e-Bait. Supporters of the first Abbasid Caliph Abul Abbas considered him as the rightful Imam.<br />TWO:<br />Muaddata fil Qurba must be correctly understood. This term in 42:23 means regard for the near ones.<br />42:23 This is the good news from Allah to His servants who believe and lead a righteous life. Say, "No reward do I ask you for this other than that you show loving kindness to the ones near in the human bond" (and thus seek the Way to your Lord 25:57). For, anyone who benefits people, We shall grant him additional good. And, verily, Allah is ever Absolver of imperfections, Responsive to gratitude.<br />Some people wrongly interpret 'Muaddata fil Qurba' as if the exalted Prophet is asking people to love his kin as a recompense for his services. This interpretation is wrong on every account and alien to the Qur'anic spirit according to which kinship, race, color and ethnicity cannot form a basis for esteem or favor.<br />Also, the term for relatives would be 'Zil Qurba or Aqraba', not 'Fil Qurba'.<br />Hazraat Nooh, Hud, Lut, Saleh, Shoaib, and all other prophets told their people<br />that they were not asking for any recompense for their services. Then, how could the the exalted Prophet ask for a recompense? The Qur'an weeded out this concept by declaring that only the personal character of an individual could be the criterion of honor. Being the father of Hazrat Ibrahim could not benefit Azar, nor did being the progeny of a prophet avail Noah's son. Relationship did not avail the wife of Hazraat Nooh and Lut. Similarly, it was amongst the descendants of the Prophet that people like Muhammad Ali Baab were born who quit Islam and founded the Bahai religion."<br />Question: How could the Prophet leave this world without naming a<br />successor?" Kazim Ali Zaidi<br />Answer: Surah Shoora ordains Mutual Consultation for running the<br />affairs of believers.<br />Question: I think Maududi Sahib is right in asking what we shall be left<br />with if we did not accept the writings of our historians. Alhaj<br />Muhammad Raghib Siddiqui, Lahore.<br />Answer: Muslims are uniquely placed compared to others. They have<br />the Qur'an which separates true from false. We should accept<br />only those records of our early history and tradition that are<br />confirmed by the Qur'an.<br />Question: But the Qur'an was not being revealed during Jamal, Saffain<br />and the Karbala episode.<br />Answer: True. Yet, how could the historians three or four hundred years<br />later give a better description of the character of Sahaba Kiraam<br />than that rendered by the Qur'an?<br />Mr. Surjeet Singh Lamba of Delhi, India has sent some of his poetry for inclusion in this book. (Translation from Urdu)<br />Who can be greater in Faith than Siddique<br />Who can be more just than Farooq<br />Who can be more generous than Uthman<br />Who can be braver than Ali the Lion of Allah<br />If such are the servants how great would be the Sultan<br />This brief expression bears a lesson for those Muslims who keep denouncing the Sahaba Kiraam under their deplorable sectarian beliefs.<br />Question: The way the Karbala episode has been related in the past, always created doubts. Your book has undone the knots in my mind. I pray that your book becomes a basis for unity amongst Muslims! Prof. Abdul Hamid Mansoori, Patna (India)<br />Answer: Indeed a top priority for the Ummah is uniting under the banner<br />of Al-Qur'an. Mine is only a humble effort.<br />Question: A little thought would lead us to understand that Islam came to<br />raise humanity to new heights, and not for persistent wailing<br />and grieving for centuries. Fuad Haufmann, Turkey<br />Answer: Food for thought for people of discernment.<br />Question: According to Imam Ja'far Sadiq and Imam Ali Raza, Sufis are<br />heretics. Even though I am a Shiite, I do not know the rationale<br />of this verdict. Mrs. Amtul Quddus, Houston<br />Answer: The Athna Ashri scholars correctly regard the Sufis and Sufism<br />as hoax, but for the wrong reason. According to them, anyone<br />incapable of recognizing the Imam of the times cannot be a<br />sage at all. The current Imam, according to them, is Mahdi in<br />occultation.<br />Question: I have heard that there was kinship between Yazeed Ibn<br />Mu'awiya and Hazrat Husain? Feroz Malik, Faisalabad<br />Answer: A niece of Imam Husain was Yazeed's wife and one of Imam<br />Husain's wives, Rubab was Yazeed's cousin.<br />Question: Even though a Zaidi, I have freed myself from the scourge of<br />sectarianism. I am neither a Sunni nor a Shi'a, but simply a<br />Muslim. Just for academic interest, what are the principal Shiite<br />sects? Nawab Hussain Zaidi, Orlando<br />Answer: The Qur'an makes it clear that the exalted Prophet would have<br />nothing to do with those who divide into sects (6/160). I<br />appreciate your understanding. Quaid-e-Azam was born in an<br />Ismaili Khoja family but when he was asked as to what sect he<br />belonged, he replied, "First tell me, to what sect did the Prophet<br />and his companions belonged. Also see the answer to the next<br />question.<br />Question: Are all Shi'as one or they too have sects like Sunnis? Niaz<br />Ahmad Khan, Indiana.<br />Answer: Because of abandoning the Quran, there are such a large<br />number of sects and sub-sects among Muslims that Alhaj<br />Irshad Kareem Tughree of Istanbul counted 191 sects at the<br />beginning of the 21st century! Following are just a few of the<br />Shi'a sects:<br />(i) Athna Ashree Shias - Those who acknowledge 12 Imams<br />(ii) Kaisania - These regard Muhammad bin Hanfia, (died 84 AH) as the rightful Imam and the promised Mahdi. He was the son of Hanfia, another wife of Hazrat<br />Ali, besides Fatima. Mukhtar Thaqafi belonged to this sect.<br />(iii) Zaidis - They recognize Zaid son of Imam Zainul Abedin (d.125 AH 739 CE) as the last Imam. Thus these would be called as "Five Imami" Shi'as as against the "Twelve Imami" Shi'as.<br />(iv) Ismailis - Imam Zainul Abedin, the fourth Imam had two sons Baqir and Zaid. The latter did not accept the former as Imam. The sixth Imam Jafar Sadiq had two sons Musa Kazim and Ismail. Those who accept Ismail and his progeny as Imams are called Ismailis. Prince Karim Agha Khan is their 49th Imam. On the other hand, those accepting the Imamate of Musa Kazim are called 12 Imamites or Asna Ashris.<br />Apart from these, there are other sects such as Fatimi, non-Fatimi, Alavi, Khariji, Bohra, Khoja, Shaikhia, Durooz, Jabria, Qadaria, Tawwabin and so on.<br />Question: What is the state of the Ahl-e-Sunna? Which, amongst the<br />countless sects is on the right path? Salma Abdur Razzaq,<br />Miami<br />Answer: The Ahl-e-Sunna (Sunnis) too have done a great job of division. Frankly deceiving the masses, the clergy describes their sects as "School of Thought'. Ahl-e-Sunna have two main sects, Muqallid and Ghair Muqallid, meaning Conformists and non-Conformists. Then there are believers in Fiqh and believers in Hadith. Going down further, amongst the Ahl-e-Hadith are quasi-Wahabis and other Wahabis. Amongst the Ahl-e-Fiqh there are Hanafi, Hanbali, Maliki and Shafi'i. Amongst Hanafis there are Deobandis and Barelvis. Among the latter there are Raza Khanis and Tawheedis. Among Deobandis there are Qadeemis and Jadeedis, Jalal Abadis and New Townies, and so on.<br />Which sect is on the right path? No sect can be on the right path. The Qur'an declares every sect as Mushrik and estranged from the exalted Messenger. The Book names all who submit to Allah as Muslims (22:78). There is no room for a hyphenated Muslim in the Qur'an.<br />Question: "Controversy amongst the Ummah is Allah's blessing", quotes a<br />Hadith, Banday Ali Hussaini from Kathiawar.<br />Answer: Many Ulama have accepted this Hadith as fabricated.<br />Dissension or schism is a scourge in the Light of the Qur'an.<br />The main characteristic of the Book of Allah is that it is free of<br />contradiction.<br />Question: How can our sectarian splits be ended? Ms. Najeeb Chaudhry,<br />Kot Radha Kishan<br />Answer: There is only one way. "Hold fast all of you together to the Cable of Allah (Al-Qur'an) and divide not." Hadith, history, biographies<br />and traditions of the Prophet, all should be subjected to scrutiny based on the Qur'an rather than making the Qur'an subservient to them.<br />The famed poet, Akbar Ilahabadi very aptly wrote:<br />For smashing the impact of the Qur'an<br />Pounced upon us an army of narrators<br />Question: Is the Mahdi that Sunnis and Shias are waiting for, one and the<br />same person or two different ones? Maqbool Sherwani, Texas<br />Answer: There is a host of tittle-tattle on that. The Mahdi of Qadianis came and died in 1908. That of the Sunnis was born in 1962, i.e. according to Dr. Israr Ahmad. But he failed to make his debut during Hajj 2002 when he would have turned 40.<br />In general, the Mahdi of Sunnis is believed to be a man who will be born, rather than the Mahdi of Shi'as who was born and went into occultation in 878 CE and is running the universe from hiding in the Samera Cave in Iraq. Imams Zaid and Ismail respectively of Zaidis and Ismailis have yet to come; a second time that is. Muhammad bin Hanfia, the Mahdi of Kassania is also in line. There has already been a Mahdi in the Abbassid era whose name was Abdullah bin Maimoon. And the Abbassi Caliph Mansoor named his son Muhammad Abdullah Mahdi for ready acceptance as Mahdi.<br />There has been a Mahdi of Jaunpore too in the Indo-Pakistan sub-continent. Mr. Sherwani! I have seen a Mahdi in chains. There is plenty to choose from and you can take your pick. But Allama Iqbal said:<br />Behold the descent of God on the tower of your heart<br />Relinquish for once the wait for Mahdi and Jesus<br />Question: Why was there no Imam from among the descendants of Hazrat Hasan son of Ali, whereas, there were so many Imams amongst the descendants of Hazrat Husain? Nadira Khatoon, Montreal<br />Answer: In spite of the Kaissania, Zaidi, Alavi and Ismaili movements, the more prevalent belief remains that the Imam would only be from the descendants of Hazrat Husain. Numerous people, nonetheless, accepted Muhammad Nafs Zakiyah and Ibrahim (great grandsons of Hazrat Hasan), as the final Imams. There are some people who believe that both of these men will be the Mahdis of the End Times.<br />Question: Harmuzan is reported to have said to Hazrat Umar that with<br />Muslims is their God. So, what did the Magians do to alienate<br />Muslims from God? Khan M. Bhutta, N. Carolina<br />Answer: You have asked a very important question. The central committee of the Magian Asavirah indeed made a very astute<br />plan to make Muslims abandon the Qur'an. If you get them trapped in traditions, they argued, you have alienated them from the Qur'an, and thus, alienated them from Allah. The exalted Prophet had made a very pertinent observation, "Nations of old were destroyed because they abandoned the Books of Allah in favor of man-made writings."<br />Question: How many Ahadith are there in the book Usul-e-kafi by Imam<br />Yaqoob bin Ishaq Al-Kaleeni and how many of them are<br />authentic? Syed Kazim Ali, Atlanta<br />Answer: Here is the answer from the translator of Usul-e-Kafi, Maulana<br />Syed Zafar Hassan Amrohi from his preface to vol1: "There are<br />16,199 Ahadeeth in Alkafi, of which only 5072 are authentic."<br />Which 5072? - He does not say.<br />Question: There is a general impression that wrong policies and nepotism<br />caused the assassination of Hazrat Uthman. How far is that<br />true? This is what Maulana Maududi wrote. (Ms. Kafeela<br />Asghar, Muradabad)<br />Answer: According to the Qur'an (9:51) Maulana (our Lord) is only Allah. So calling some human a Maulana is tantamount to Shirk. Mullah Maududi was trapped in the fiction of Zahri, Bukhari and Tabari like a fly is trapped in the spiderweb. Slandering a great companion of the Prophet (Hazrat Uthman) is a crime, nothing less. Smear campaign against Sahaaba Kiraam is a vicious conspiracy of the criminals of Islam. The Qur'an stands witness that all companions of the Prophet (S) were true believers (8:74), they were all brothers and sisters unto each other (3:103), Allah is pleased with them and they were pleased with Him. (9:100)<br />Question: This book demonstrates that there was in fact no episode of<br />Karbala. Is this mere fiction then? Ghazala Shaheen, New<br />Jersey<br />Answer: Yes, absolutely. You may read the book again.<br />Question: Why is there no mention in it of Mukhtar Saqafi? Dr. Farzand<br />Ali, Toronto<br />Answer: Because Mukhtar Saqafi had nothing to do with Hazrat Husain. In the fabricated history books, he is supposed to have taken revenge from the killers of Karbala. But, he recognized Muhammad son of Hazrat Ali from Hanfia, as the rightful Final Imam Mahdi. He regarded all others as lost souls and usurpers. According to Hujjatullah Moosvi, (Meezanul Faris), Mus'ab bin Zubair had chopped Saqafi’s head off to please Hazrat Zainul Abedin since he refused to acknowledge Zain as Imam. Question: Every sect has its own interpretation of the Qur'an, so… Firdous<br />Jabeen, Florida<br />Answer: Interpretations differ only when we view the Qur'an through the lenses of the so-called Imams and their writings. The Qur'an says that it expounds everything clearly and beyond any doubt. It is, indeed, easy to understand and explains itself. Only those will be able to touch (comprehend) it that are pure, i.e. the ones who approach the Book with an open, unbiased mind.<br />(PART-16)<br />SHURA (THE CONSULTATIVE COUNCIL)<br />After studying Karbala Ki Haqiqat (Karbala: Fact or Fiction?) for a month, the distinguished members of the Shura met twice on July 8th and 9th, 2000. The following members took part:<br />Qari Ghulam Muhammad Malik, London<br />Allama Zeeshan Qadri, Hyderabad Deccan<br />Syed Muhammadan Nuri, Damascus<br />Mrs. Mukhtar Begum, Durban<br />Mrs. Batool Sultana, Sweden<br />Hakeem Saadat Hassan Qarshi, Chittagong<br />Dr. Shujauddin Kirmani, Karachi<br />Maulvi Hafiz Muhammad Haq, Patna<br />Mrs. Rabab Naqvi, Qatar<br />Hassan Raza Akhtar, Montreal.<br />I am indebted to the opinions expressed by the members of the Council and other ladies and gentlemen. Here is a summary of the proceedings:<br />Qari Ghulam Muhammad Malik: Having written books on such sensitive issues, it<br />is surprising that Dr. Shabbir Ahmed has not yet been honored with edicts from mullahs. Karbala Ki Haqeeqat is an eye-opening book. It is a wonderful and comforting reading. This publication should reach maximum number of Muslims.<br />Allama Zeeshan Qadri: Telling the truth beyond the danger level, the research is phenomenal.<br />Dr. Shabbir Ahmed: I request the members to please remain inclined towards criticism.<br />Allama Zeeshan Qadri: What is there to criticize? One cannot find a semblance of sectarian bias in any of your books including this one. And all statements are well-documented. I think this book will be tough on those rigidly following their forefathers. However, Al-Hamdulillah, the Muslim Ummah has become conscious enough. Knowing the truth will be a great relief to hundreds of thousands of people.<br />The manuscript was conveyed to Syed Muhammad An-Noori of Damascus, with handwritten highlights in English. He said, "It is a good thing that the book has been published so far in Urdu. I have traveled extensively and find that the people who should have been the most open-minded, namely the Arabs, are the most rigid today. They are stone-blind reactionaries. In Syria idlers squatting in the streets either glorify Hazrat Ali or insult him in reaction. There is a reported saying of the Prophet that people would go to the extremes in praise or ridicule of Hazrat Ali as the Jews and Christians did regarding Jesus Christ. For Muslims, this book will become a means of achieving balance in their thinking."<br />Mrs. Mukhtar Begum is an Islamic activist in Durban, South Africa. She says, "This book has fulfilled a great need of our times."<br />Mrs. Batool Sultana Agha of Stockholm, Sweden: Only people who lack vision and wisdom can believe the fiction about Imam Mahdi.<br />I do however, fear emotional reaction against this book and the author."<br />Allama Zeeshan Qadri: No work of any significance can be done in fear. I saw the book by Abdul Jabbar Qaramati in the Istanbul Museum myself in 1960 and I wrote some comments in Urdu and English for publication. However no journal had the daring to publish my comments.<br />Dr. Shujauddin Kirmani, a theologian and psychologist in Karachi, says: It has to be borne in mind that in our history there have been times when the narrators, scholars of Hadith and historians, would affiliate themselves with the royal courts. The kings would reward them generously for writings that pleased them. So, many of these authors danced to the tune of their patrons.<br />Maulvi Hafiz Muhammad Haq: The insults to human intelligence have been<br />exposed in Karbala Ki Haqeeqat enabling the reader to personally analyze Truth vs Falsehood.<br />Mrs. Rabab Aqeel Naqvi: Whatever we had been hearing and reading since our childhood has been demolished. The arguments and references are staring us in the face. Over a span of a few hours I have seen about 90 books scattered around Dr. Shabbir from which references have been taken for this book. Even the procurement of these rare books is a wondrous thing!<br />Dr. Shabbir Ahmed: I am indebted to my readers who keep sending me unique and hard-to-find books from every corner of the world.<br />Mr. Hassan Raza Akhtar (Librarian): I completely agree with Mrs. Rabab Naqvi. Since I have read this book, I feel I am living a renewed life. A huge load of confusion has been taken off from my mind.<br />Allama Zeeshan Qadri: I forgot to mention a very important point. Munajaat-e-Zainul Abideen, a book supposedly written by Imam Zain in the last year of his life makes no mention of Karbala at all!<br />Dr. Shabbir Ahmed: Wow! I thank all honorable members of the Shura for their opinions. Even the books of Hadith written in the 2nd and 3rd century AH make no mention of it at all! Karbala Ki Haqeeqat is such a complicated subject that some imperfections might have remained in the text. In-Sha-Allah with your help and guidance these will be addressed in the next edition.<br />(PART-17)<br />REACTION TO THE FIRST EDITION<br />The first edition of this book was published in August, 2000. More than ten thousand books of this edition have been sold and distributed free during the last eight months. Here is a summary of comments on the Urdu version of Karbala: Fact or Fiction?<br />It has already been shown from the Qur'an that sectarianism is tantamount to Shirk (Polytheism). Anyone who identifies himself or herself with a sect breaks all bonds with the exalted Prophet. Nevertheless, we have observed a stark difference in the reaction to our book among the so-called Sunnis and Shi'as.<br />• The Sunnis have overwhelmingly accepted the book. They have commented on the following lines:<br />• Having read this book we felt that we have been awakened from sleep.<br />• It is a pleasant liberation from the big deception spun by our star historians<br />and narrators.<br />• We had been hearing the tale of Karbala since childhood. But certain dogmas, stories and practices just didn't click.<br />• We had been reading and listening to such bizarre tales that seemed to insult the intelligence. Perhaps we were too gullible.<br />• In contriving the tale of Karbala, Imam Tabari has truly reviled Sahaba and insulted the exalted Prophet.<br />• Some readers felt there should have been more details of Hazrat Husain's governorship and his assassination by Jaban.<br />• Some others commented that the book seemed to end suddenly.<br />To recapture a few points, it is difficult to give up our ancient beliefs. In this context it is worth mentioning that it was none other than Tabari bin Rustam who made up the tale of Karbala 240 years after the assassination of Governor Imam Husain. And he attributed the Karbala conjecture to Abu Mukhnif who was dead 50-100 years before Tabari was born. "Abu Mukhnif said this and wrote that." But he had left not a scrap of paper! The fables we hear since childhood become ingrained in our personalities. Hence, most people would not listen to anything against what they have been raised with.<br />I can say from personal experience that only about ten per cent of the Muslims possess enough flexibility to entertain any ideas outside the mainstream. Revolutionary thought is too big a deal. Fortunately, it is always a small minority required to break the idol of set patterns.The majority will then follow suit.<br />Ten percent of our venerable Shiite readers, both ladies and gentlemen, have said that the truth has dawned upon them. So, from now on they will not do Maatam (Chest-beating) in Muharram.<br />Twenty percent of the Shiite readers exclaimed that this study sounds factual but what should be the course now?! I have told them that the matter is simple. They should embrace the Book of Allah. There should be no far fetched interpretations of the Book. The hoax of 'hidden meanings' must be discarded. Mullahs whether new or old and however big their names should not be followed without inquiry. Blind faith amounts to disbelief. The Qur'an should be interpreted from the Qur'an itself and not by history, traditions and the conjecture of Shan-e-Nuzool (Circumstances of Revelation). Some principles will then become crystal clear:<br />1. Heredity would not confer dignity on any person. With Allah there is a single criterion for eminence, i.e. character. Whether it is Banu Umayya or Banu Hashim, if the caliphate passes from father to son to grandson,<br />then such a system is monarchy which is contrary to the Book.<br />2. According to the Qur'an, all Muslim issues including caliphate should get<br />settled through mutual consultation.<br />3. Being a ruler in the Divinely Ordained System is a tremendous responsibility. True believers like the Sahaba could neither covet power nor indulge in a tug of war for power as is the wont of present day politicians. They used to consider caliphate a burden. Hazrat Ali and his siblings could not have craved for power. In portraying them covetous and hungry for power, the historians have been guilty of ridiculing them.<br />4. For a believer, wealth and riches are nothing but fleeting amusement. They would not lose sleep over a piece of land or property just as they would not care for power.<br />5. For all times to come, the exalted Prophet abolished Thaar, the chain revenge of murder, generation after generation. The Qur'an firmly declares that none will carry the burden of another and everyone will be accountable for one’s own actions. So the urge for revenge can yield nothing but malice and grudge. In the Qur'an, the principle of Qisas (the Law of Just Recompense) is specifically against the offender through a court of law, not against the offender’s children or grandchildren.<br />6. The Qura'n tells us not to follow conjecture and that we will be held accountable for our faculties of hearing, sight and mind (17:36). The exalted Prophet said, "It is enough for a person to be a liar when one simply passes on to others what he has heard." The tale of Karbala consists of Tabari’s hearsay based only upon "Abu Mukhnif said this, Abu Mukhnif said that." With this hype, he promoted the plot of the enemies of Islam. Is Karbala not a tale based only on hearsay?<br />7. Allah commands believers not to grieve over what is lost (3:153). Now, is not holding sessions of mourning, wailing, and chest-beating a bold defiance of the Qur'an? Were Hazrat Husain and his kin such a picture of grief and wailing as being presented? No, on the authority of the Qur'an, Sahaba were the kind of believers who had nothing to fear or grieve.<br />8. The Qur'an says more than once, "You will never see Allah’s Laws changing". Therefore, the Imamist miracles cannot be better than any Mythology. The Law of Cause and Effect is one of the unalterable Divine Laws operating in the Universe as repeatedly stated in the Qur'an.<br />9. According to the Qur'an, the Ultimate judge is Allah. None shall be asked about what the previous generations did. 'Allotting' heaven and hell to<br />the companions of the Prophet, cursing the men of old and deifying some can only create schism and hate. "Those who dwell in the past forfeit the future," said Cicero.<br />10. The Qur'an commands us not to conceal the Truth. Therefore, the phony<br />principle of Taqiyyah (resoting to concealing the Truth and presenting<br />falsehood) must be discarded.<br />Some Shiite scholars maintain that the severed head of Husain was reciting the Qur'an and it was his miracle. Further on, some of them assert, "We accept that Imams being born of the thighs of their mothers, or a severed head reciting the Qur'an are irrational phenomena. Yet, believing in them strengthens Faith." Does it, really? Rather, it opens up a whole can of worms and the intellectually inclined youngsters make fun of such dogmas.<br />In the midst of uproar by the Mullahs on the first edition, I am reminded of the matchless poet Sheikh S'adi, "Silence is the best rebuttal to the ignorant."<br />This work is based on taking the Book of Allah as the Criterion, and the writings of the clergy have been scrutinized in that Light. Now, the readers should form their own opinions.<br />As these lines are being written, an elderly gentleman from Texas has commented that a solitary voice of truth will easily get drowned in the uproar of the universally formidable propaganda machine of the clergy. I agree that our clergy have always been the biggest hurdle in the way of reform. The ancient "Ulama" are the source of bread and butter for today's clergy. Yet, things are rapidly changing. Especially since the advent of Internet, Muslims in particular are discovering what is concealed in the huge volumes in the name of Islam. I say concealed since the masses seldom procure these huge books and only our clergy have the access and time to read them.<br />In less than a year, hundreds of thousands of individuals around the world have expressed agreement with my humble research under Karbala: Fact or Fiction? - And also The Criminals of Islam. These ladies and gentlemen come from all sects of Islam. Now they no longer adhere to any particular sect but describe themselves simply as Muslims. Happily, among them are the former Shiites that have been liberated from incessant wailing and chest-beating.<br />Dear readers! It goes without saying that I truly respect Ahl-e-Bait (the family of the exalted Prophet) more than the historians who have de facto insulted them in the guise of reverence as you have seen.<br />Every step I light a candle with my heart's blood<br />Someone might be following the same trail<br />(PART-18)<br />FURTHER EXPOSITIONS<br />Let us now seek further clarification of certain issues.<br />1. Please refer back to the Diary of Hur bin Abdur Rahman in Chapter 11.<br />This man of excellence was the governor of Andalusia (Spain) during<br />the reign of Hazrat Umar bin Abdul Aziz (99 to 101 AH). His diary tells us<br />that:<br />Hazraat Ali, Hasan and Husain were governors of Iraq in succession. Hazraat Ali and Husain sacrificed their lives in the prestigious office. Their integrity, vigilance and competence had turned today's unfortunate Iraq into a paradise on earth. When Jamshed Khurasani assassinated Hazrat Ali and Jaban bin Harmuzan assassinated Hazrat Husain, the Persian conspirators rejoiced thinking that they had dealt fatal blows to the Islamic Caliphate and that Iraq would fall into their lap. On the contrary, the blood of Hazraat Ali and Husain did not go in vain. Couriers coming from Damascus (the capital city of the Caliphate) tell us that in 100 AH Kufa, Basra and … (not legible) in Iraq are more prosperous than Syria, Palestine and Egypt."<br />Meezanul Faris by Moosvi:<br />(The Gauging Of Persia)<br />2. We have noted in Chapter 13 that Hazrat Uthman remained Amirul Mu'mineen (Commander of the Faithful) for 12 years after the martyrdom of Hazrat Umar in 23 AH. During the reign of Hazrat Uthman as the Caliph in Madinah, Hazrat Ali continued as the Caliphate appointed governor of Iraq with Kufah being the provincial capital.<br />A magnificent book, Meezanul Faris published in Iran by Hujjatullah Abdul Qadir Ali Al-Mooosvi dedicates two detailed chapters drawing a beautiful picture of the era of Hazrat Uthman the Generous. "It was a model State with exemplary justice, equity, peace, tranquillity, progress and prosperity." The Meezan uses ancient sources on the history of Khilaafat-e-Rashida (Caliphate of the Rightly Guided). Many of these sources have been discovered recently in Istanbul and Spain. Not at all surprisingly, the book has been banished in Iran.<br />Dalaail-e-Nabuwwah Syedina Muhammad<br />(Logical Analysis Of The Prophethood Of Muhammad, Our Leader)<br />- Abdul Jabbar Qaramati<br />3. Now please refer to Chapter 9. Only one handwritten manuscript of the<br />book by Abdul Jabbar Qaramati exists in the Istanbul Museum.<br />The honorable Chairman of our Consultative Council, Allama Zeeshan Qadri Naqshbandi has had the privilege of having a look at the manuscript of this unique book. The author of this Arabic manuscript, Abdul Jabbar Qaramati, seems to be a man of Faith and a true devotee of the exalted Prophet. Even though the ‘Qaramati" sect is supposed to have had rather tainted beliefs, Abdul Jabbar appears to be completely free of all sectarianism.<br />Because of his long stay in Jordan, one of my distinguished readers, Fouad Hoffmann (no relation to Murad Hoffman), speaks and reads Arabic fluently. Translated below are some excerpts from the book copied by Fouad Hoffmann:<br />"What can be a greater argument in support of true Prophethood of the Muhammad (S) than the fact that 250 years after his passing away he is still the Beacon of Light for all?"<br />"The Muslim Ummah got the gift of a rare jewel in the person of the honorable Abu Bakr Siddiq. Salutes to Abu Bakr! It was he who kept the System vibrant after the Prophet (S)."<br />"Salutations to Hazrat Umar - He preserved the Muslim Ummah against the<br />repercussions of the catastrophic loss of the Prophet and his successor!"<br />"Salutes are due to Uthman the Generous, the Uthman of Two *Lights who filled the vacuum left by the Great Umar Farooq from 23 to 35 AH so well that the Caliphate kept working seamlessly." [Note that the fable of the supposed rebellion during the reign of Hazrat Uthman is categorically dismissed by Qaramati. "Of Two *Lights" was a title of Hazrat Uthman indicating that he was married to the second daughter of the exalted Prophet after the first one had died]<br />"Our salutations to Ali Ibn Abi Talib - He remained the governor of Iraq (13-40 AH), our prime province, while most amicably heading the Caliphate from 35 to 40 AH."<br />"Madinah, the Caliphate center, had become the seat of Zoroastrian and Jewish intrigues. It was the far-sighted strategy of Hazrat Ali that he shifted the Islamic capital from Madinah to Kufah at the right time."<br />"Even today (around 280 AH) the Islamic world is united like one body."<br />(PART-19)<br />CLOSING<br />Closing: A Favor - A Book - A Request<br />1. THE FAVOR<br />My respected readers keep doing a great favor by sending me rare<br />books, writings and articles which would otherwise be out of my reach.<br />For this kind gesture, I remain indebted to them.<br />2. A BOOK<br />Ad-Deen Wad-Daulah<br />(Religion and the State)<br />By Ali bin Sahl Raban, written in 205 AH<br />As these lines were being written, I have received from an Arab lady in Madinah, the English version of a rare Arabic book, Ad-Deen Wad-Daulah.<br />The author was born in 160 AH which means that he predates the wellknown historian Tabari who was born 64 years later in 224 AH. Initial examination of the<br />book reflects the author’s true love for the exalted Prophet. He has collected predictions in the Bible about the advent of the exalted Prophet Muhammad with great reverence and magnificent skill. Ali bin Sahl bin Raban was a scholar of the Bible and had great interest and expertise in dialogue with Jews and Christians.<br />In the foreword to the book, Adil Nowaihidh of Darul Afaq Publishing of Beirut says that Ali bin Sahl bin Raban has excelled and done full justice with the subject.<br />HIS BOOK SAYS:<br />"The companions of the Prophet and those who introduced Islam to others were most virtuous people.<br />It was due to the nobility of the exalted Prophet that individuals of such high stature as Hazraat Abu Bakr, Umar Ibn Khattab, Uthman bin Affan, and Ali bin Abi Talib became the stars of the Ummah.<br />The Ummah was further blessed with honorable men and women like the following:-<br />Hasan bin Ali Khadijah<br />Husain bin Ali Ayesha<br />Abdullah Bin Zubair Fatima<br />Abdul Malik Zainab<br />Waleed bin Abdul Malik Karimah [The wife of Umar bin Abdul Aziz]<br />Muhammad bin Hanfia Abdullah Bin Umar<br />Abdur Rahman bin Abu Bakr<br />Also it is due to the great training of the exalted Prophet that there has been no dissension amongst the Muslim Ummah. The names quoted above and others radiate like stars. They have all been living examples of, "All the faithful are brothers and sisters unto one other" until this day (205 AH).<br />No power on earth can halt the blooming Islamic revolution. In this Benevolent Order, any attempted intrigues die their natural death."<br />THE BATTLES OF JAMAL, SAFFAIN, NEHRWAN AND KARBALA ARE FICTION:<br />The above excerpts from Ad-Deen Wad-Daula very clearly show that the reports of internal unrest in the Muslim Empire such as the Battles of Jamal, Saffain, Nehrwan, and Karbala are nothing but obnoxious divisive attempts of our historians.<br />3. THE REQUEST:<br />Please allow me to say again that this book has criticized history and the historians. I remain extremely respectful to the holy companions of the exalted Messenger, and to his household. Progeny must be distinguished from household. While the latter were directly groomed by the exalted Prophet, the former did not have that advantage and many of them have been unscrupulous in their character and conduct throughout history.<br />I humbly submit that I do not consider my thoughts or findings to be etched in stone, but my research has been sincere. And I am open to suggestions and criticism. Of course, I respect the reader's right to differ with me. Please be assured that Shabbir Ahmed is not associated with any sect. My book Islam Kay Mujrim (The Criminals of Islam) is ample proof to that in which I have critically examined the non-Quranic beliefs of all sects. According to the Qur'an, choosing a sect amounts to Shirk (polytheism) and those with sectarian affiliations lose all bonds with the exalted Prophet. Finally, let us conclude this chapter with a saying of Hazrat Ali:<br />"See not who said it, but see what is said."<br />Respectfully,<br />Shabbir Ahmed, M.D.<br />THE NUMBER TWO ISLAM<br />BY SHABBIR AHMED, M.D.<br />(AUGUST, 2003)<br />Mark Twain brilliantly said, "You cannot trust your judgment if your imagination is out of focus."<br />And,<br />"Those who can make you believe absurdities, can make you commit atrocities." - Voltaire 1694-1778.<br />I think any distorted belief system throws our imagination out of focus. Consequently, our judgment and the resulting actions end up being wrong. While there is no room for clergy, priesthood or Mullaism in Deen-il-Islam, this vicious band emerged side-by-side when the Muslim rulers, although still called caliphs, became despotic monarchs. The Mullahs or "Imams" then converted Ad-Deen into Religion (Mazhab or the Number Two Islam) with a deplorable set of rituals,<br />CHAPTER 13<br />non-Qur'anic themes and fabrications of all kind. Even today, they are the ones who refuse to grasp the Qur'an in its pristine form, to think rationally and fall victims to blind following of their ancestors. Yet, they claim to be the custodians of Islam to the exclusion of all rational thought and mislead the masses.<br />The latest example has been shown by the Taliban. Under very questionable practices similar to the "rain dance" of old Native Americans, the Taliban Mullahs had been conducting regular rain prayers (Namaaz-e-Istisqa) to end the severe drought in Afghanistan during 1996-2000. Results remained conspicuous by their absence. Did they stop and think for a moment? Yes and no! Perhaps they thought they were not praying enough!<br />The True Islam was implemented in the lifetime of the exalted Prophet Muhammad and his noble companions 14 centuries ago. No seeking mind can deny the glory of humanity in that sacred era. Human dignity, women's rights, rule of law, justice and equity, freedom of religion, speech, true democracy, and sanctity of human life, honor and property have been well documented in the golden pages of history.<br />Never since that sacred era has the world seen Islam as a collective System of Life in any nation. To mention economic prosperity, the Islamic state of Madinah was the only Empire in all history where it had become impossible to find a person willing to accept charity. The would-be second Caliph of Islam, Omar, the great, was the Chief Justice of the Empire in 633-34 CE. It is mind-boggling to observe that not a single case was brought to his court about theft, rape, murder, robbery, or any form of violent crime. Non-Muslims used to embrace Islam by watching and experiencing the beauty of the true Islam.<br />Now, the unfortunate antithesis: For the first time ever in the history of mankind the Number Two Islam which guarantees misery, was implemented with full force by the Taliban. They were destined to be routed and thoroughly capitulated, and they have been.<br />The Qur'an boldly declares, "It has been written by God that believers in the Divine Laws will always prevail." It promises, "You will certainly be victorious if you are indeed believers in the Divine Laws."<br />It appears that the West is, unconsciously, a greater and practical believer in the Qur'anic Laws. I think it is about time that the Muslims worldwide stop and think. Is the Qur'an wrong? No Sir/Madam, a great, great majority of Muslims in the world are not indeed believers. They think themselves as believers because they have born into the so-called Muslim families and are being charmed into thinking as such by the Mullahs. And Mullahs do so because of ignorance and because they want to keep their stronghold on the masses. The so-called Muslims today are slaves of false tradition and blind following.<br />Before I explain the Number Two Islam (N2I) further, let me present a litmus test for the representatives of the N2I. Any person, male or female, that preaches beard and Hijab (veiling) belongs to the Number Two. This is because beard and veiling are not ordained in the Qur'an. They were borrowed by ancient Mullahs from their culture. Beard and veiling have become tools for them to get a false gratification of piety, display it, and enslave women. The Qur'an is the Liberator from all kinds of mental and physical bondage. It very strongly upholds human rights and very forcefully declares, "There is no compulsion or coercion in religion." This rule has absolutely no exceptions.<br />Being a student of the Qur'an, the Bible and of history, I have reached a conclusion. What is that conclusion? That in the third century after Prophet Muhammad (S), the so-called Imams of tradition imposed a religious Martial Law on people. They tried to extinguish the Qur'anic Light and very successfully bound the Muslim masses back in the same shackles that the Qur'an had so effectively smashed. These criminals got vehement support from the rulers because the Number Two Islam catered to their evil and wicked desires; desires for harems, palaces, concubines, slaves, pomp and luxury.<br />The Qur'an had taught that just as God is One, mankind is one. The only distinction among people could be based on good conduct. Color, wealth, ethnic origin, sex, geoghraphy, family, lineage, would not incur superiority or inferiority upon any human being.<br />The inventors of the N2I i.e. the Mullahs and Sufis in various ways reverted the Muslims back to the era of Jahiliyyah (the Age of Ignorance). Writing books contrary to the Qur'an was only one of their methodologies. They stand responsible for throwing the imagination of Muslims out of focus. And we have seen that when our imagination is out of focus we cannot trust our judgment. The results have been horrendous. Muslims not only continue to live at subhuman levels, but their actions have harmed themselves and the "Family of God".<br />Just as I believe that the Number Two Islam is a scourge of humanity, it is my conviction that the True Islam encompassed by the Qur'an is the only hope for humanity. When I state that Islam is the only hope for humanity, I am in good company with such greats as George Bernard Shaw, Johann Goethe, Allama Iqbal, Alphonse Lamartine, Rev. Bosworth Smith and the like.<br />Allow me to share one of my special concerns: I was naive and probably justified twenty years ago in thinking that the PhD Mullahs and the Western Islamic scholars would belong to a different stock than an ignorant Imam in a village in the East. No, no, not at all! The Martial Law I referred to was so far reaching that even today it remains in full force behind the college degrees as much as the beard and veil. We need to reform our Islamic schools in the West. They must refrain from preaching the N2I. They will be doing a great service to America and Europe in particular and the world in general if they revert to the Glorious Qur'an.<br />Even here I have a word of caution. Almost all translations and tafseers of the Qur'an have been done by the proponents and followers of the man-made, counterfeit Islam. Let us not accept any interpretation without due reflection.<br />If my Muslim brothers and sisters feel offended on seeing the reality, they should feel free to call me with questions, comments, and tantrums seven days a week at 954 746 2115.<br />A few words about terrorism: The Qur'an declares in no uncertain terms, "Terrorism is a more severe crime than killing" (2:217). The Mighty Book also advises all mankind that the best way to ensure peace and to avoid fear and grief is to benefit the fellow humans and do justice even with the enemy (5:8).<br />SOME COLORS OF THE<br />THE MAN-MADE NUMBER TWO ISLAM<br />After reading Karbala: Fact or Fi might have had rather a clear idea how the "Islamic Historians" have been playing with the "Isamic History".<br />Now will be presented some more examples of where Deenillah (The Divinely Prescribed Way of Life) was converted into today's Ajami, Alien and Counterfeit Islam i.e. Mazhab. Mazhab or Religion, as opposed to Deen, is a massive set of weird, irrational (in case of Islam, non-Qur'anic) themes and rituals. The panorama will be presented randomly under clear headlines. Please get ready for some shocks on a bumpy roller-coaster ride. Much of what is about to follow will astound even the knowledgeable reader. Prof. A.N. Whitehead was<br />ction? the readerCHAPTER 14<br />absolutely right in saying, "It takes an extraordinary mind to see the obvious."<br />The responsible culprits over centuries are not at all confined to one or two sects of Islam. They come from all possible shades, sects, colors and backgrounds and include non-Muslims masquerading as Muslims. Relegating the Book of Allah in favor of hearsay and fabrications was their prime objective. To this end, their endeavors brought them the dividends of personal and political gains. So penetrating and widespread has been their conspiracy that their writings have captivated the brightest of minds! We grow up with "Custom Thought" that has been instilled into our minds and hearts, a most blatant form of idol worship.<br />Attention please! No amount of education can compensate for the lack of knowing the basic Qur'anic Principles. No college degrees would grant immunity to anyone against Shirk or the Counterfeit Number Two Islam. So, here we go with those few of the countless examples.<br />TWO SOURCES OF ISLAM?<br />Mullahs assert that there are two sources of Islam, the Qur'an and the Sunnah. The latter is supposed to have come to us through Hadith and through generations. But the Hadith and Sunnah of each sect differ and often overlap or clash with others. The Qur'an is the only revealed and fully preserved Source of Islam. All else is Number Two Islam.<br />Imam Shafi'i was the first man to covertly proclaim that the Qur'an was an incomplete Book! He said that Allah has revealed to the exalted Messenger Mithlu ma'ahu (More revelation like it). On the basis of this conjecture, a Hadith was concocted by Bukhari: Hazrat Abu Hurairah said, "Rasoolullah taught me two kinds of knowledge. One I have made known, but if I reveal the other one people would cut my throat."<br />This conspiracy by the two Criminals of Islam opened the doors for sectarianism and mysticism in the Pristine Deenillah.<br />CAUTION: The most sensitive subject (NAMAAZ) is now being presented with due respect. The reader that gets startled and upset at this humble submission may stop reading on to avoid further aggravation.<br />WHO CONTRIVED NAMAAZ (THE RITUAL PRAYER)?<br />There was not one single man who introduced the Namaaz deception into Islam. Obviously, no one man could. Such conspiracies have to be state-sponsored in order to get hold of the masses. Think of the history of Christianity for a moment.<br /><br />The Pauline doctrine was not canonized until Emperor Constantine supported it at the Conference of Nicea in 325 CE.<br />WHAT ACTUALLY IS SALAAT:<br />2:43 And establish the Divine System, and set up the Just Economic Order in the society. And bow with others who bow to these Commands.<br />[9:119, 89:27-30 'Salaat' = To follow closely like a runners-up (Musalli) follows the winning horse (Saabiq). 'Aqimussallat' = Establish the System that facilitates the following of Divine Commands]<br />THE IMAMIST CONSPIRACY OF NAMAAZ: Please remind yourself of the famous weird tale of the Prophet (S) ascending to heavens to meet with Allah, the so-called Me'raaj (the word is non-existent in the Qur'an). Is not Allah Omnipresent? The "Imams" of Hadith want us to believe that Allah ordained 50 ritual prayers daily for Muslims on that occasion. As the exalted Prophet was descending, Prophet Moses told him of the impossibility of the situation and sent Muhammad (S) back again and again. Imagine the Prophet (S) bargaining with God! Repeated visits to and fro then bring the number down to 40, 30, 20, 10, and finally 5! Moses a. s. wanted him to make one more trip but Muhammad (S) felt shy to bargain any further. Was this Hadith, in addition to promoting ritualism, fabricated to prove Moses' farsightedness over Muhammad (S)? Only an extremely gullible mind would accept this nonsense.<br />The later Persian Imams built upon this tale and formulated the current Namaaz. They received strong support from the Persian Zoroastrian mother of Khalifa Haroon Rasheed, Khaizran (d. 789 CE). Haroon's Zoroastrian viziers, the Baramika were only too happy to join hands with the royal mother, Khaizran.<br />So, it was she in concert who "canonized" Namaaz according to the desires of the Criminal Imams in 153 AH (773 CE). Her main philosopher was Imam Al-Khalil bin Ahmad Shikoh, the first ever compiler of Arabic to Persian dictionary, Al-'Ain.<br />WHY WAS IMAM HANBAL FLOGGED? Imam Ahmad bin Hanbal is reported to have been flogged by Khalifa Mamun son of Haroon because Hanbal supposedly insisted that the Qur'an being the Word of God was Ghair Makhlooq (non-creation). No! That wasn't it. It was too trivial a debate. Hanbal got flogged because he saw and opposed the Persian Namaaz (Bandagi or Gah) being incorporated into Islam.<br />ANOTHER POINT OF INTEREST: Khaizran spent a fortune on her project and distributed one million gold coins and 65 million silver coins among her subjects to propagate the 'canonized' Namaaz. References are given in the next heading.<br /><br />Less than 5% Muslims "perform" Namaaz and they keep announcing their prayers. No one can say or says, "I have established Salaat." Yet, most Muslims keep arguing about Namaaz.<br />Experiment: Call a random gathering of Muslims anywhere for Namaaz under completely unexpected circumstances. You will notice almost all of them joining the lines, most of them without Wudhu (Ablution)!<br />What Exactly Was NAMAAZ (Ritual Salaat): As far as I have been able to analytically search our history and Hadith, following was the probable situation in the lifetime of the exalted Prophet and Sahaba Kiraam.<br />• Ritual prayer or Namaaz was a small part of Aqamatis-Salaat, i.e. establishing the System that facilitates the following of Divine Commands.<br />• The ritual prayer was always congregational.<br />• The frequency and timing of the congregations were determined by the State as needed. It was never fixed as five times a day ritual.<br />• Namaaz was performed with the Imam (Central or local government official) reciting some verses from the Qur'an relevant to the situation at hand as the congregation sat listening to the Imam.<br />• Masjid was not a temple of worship. It was the Assembly, the School, the Municipality, the Parliament and the Government House. So, after that recitation, the leader would discuss real issues about the community, entertain questions, present bills, announce decisions of the Shura (Counsel) and the Assembly would legislate. People came up with their ideas for betterment of the society. Masjid was also the place where the leader was elected.<br /><br />(Some references on the above two headings: *** Haroon Wa Baramikatil Faras by Sheikhul Ifta Salman bin Abu Qasim Baghdadi. Vol 1 pg 31-55 *** Meezan-il-Faris by Hujjatullah Abdul Qadir Ali Al-Moosvi pg 249-261 ***Takmilatil Lughatal 'Ain 'Urfa by Al-Ustaz Jalaluddin Al-Ash'ari on Imam Al-Khalil ibn Ahmad Shikoh Tabrezi vol 2 pg 3-5 *** Mujahid-al-Munafiq Imam Ahmad bin Hanbal by Abdul Muhsin bin Mullah Ali Al-Qari, pg 67-135)<br />HOW QUICKLY WAS THE RITUAL SALAAT CHANGING!<br />Arif Shamim, Karachi<br />Bukhari Vol.1, Book 10, Number 507: Narrated Ghailan: Anas bin Malik (A Sahabi) said, "I do not find (now-a-days) things as they were (practised) at the time of the Prophet." Somebody said "The prayer (is as it was)". Anas said, "Have you not done in the prayer what you have done?"<br />Bukhari Vol.1, Book 10, Number 508: Narrated Az-Zuhri that he visited Anas bin Malik at Damascus and found him weeping and asked him why he was weeping.<br /><br />He replied, "I do not know anything which I used to know during the lifetime of Allah's Apostle except this prayer which is being lost (not being offered as it should be)."<br />The comments, "Have you not done in the prayer what you have done?", and the "Lost Prayer" indicate that something went wrong with the Ritual Prayer (Namaaz) soon after Sahaba Kiraam.<br />DOES HADITH EXPLAIN THE METHOD OF NAMAAZ?<br />The Book of Allah claims to be, and certainly is, complete, detailed and describes all things divinely ordained. Say this to an N2I. The knee-jerk response will be, "No, it does not give you the method of Namaaz." Well, did Allah forget? Contrary to the common claims, all the books of Hadith combined together will fail to give you a complete, consistent method of Namaaz.<br />RITUALISTIC SALAAT BY ITSELF IS NOTHING:<br />11:87 They said, "O Shoaib! (We had thought that your religion was only a matter between you and your Lord). Does your Salaat command that we should forsake the worship that our fathers practised? Or, that we leave off doing what we like to do with our economy? Behold, you want us to think that you are the only clement, and the rightly guided man among us."<br />DOES NAMAAZ DO ALL THIS? AQAAMATUSSALAAT SURE DOES:<br />29:45 (O Prophet) convey to people all that is revealed to you of the Book, and establish the Divine System. For, verily, establishment of the Divine System will shut off lewdness, stinginess and behavior contrary to the Divine Values. This is so, because Allah’s Law is the Greatest Law that can give you eminence. And (O People) Allah knows whatever you contrive on your own. [21:10, 21:24, 23:70, 43:43-44, 70:21-27 - ‘Fahasha’ includes lewdness and miserliness and ‘Munkar’ is all behavior that goes against Divine Values given in the Qur’an]<br />CENTRAL PRAYER: What is Salaatil Wusta? Central Prayer? Middle Namaaz? Namaaz 'Asr?<br />2:238 Watch all your commitments and especially the Central Duty (of guarding of the Divine System). And stay alert in Allah's Cause.<br />THE RITUAL PRAYER (NAMAAZ) AND MORE Ardeshir Spencer<br />I am a Zoroasrtrian. Dr. Shabbir's research is quite right. Your NAMAAZ was stolen from Zoroastrianism by your Parsi Imams from Persia.<br />It would be appropriate if we can discuss the startling similarities between some practices of Islam and Zoroastrianism. These parallels go beyond the co-incindental normal ones. I will endeavour to enumerate a few here:<br />01. Requirements of prayers: Islam enjoins its followers to pray 5 times a day and is called by the Muezzin to his prayers.These prayers are at i) Dawn ii) Noon iii) Afternoon iv) Sunset v) Night.<br />Zoroastrianism also enjoins prayers 5 times a day called "Geh". The devotee is summoned by the ringing of a bell in the AtashBehram / Agiary. These prayers are also at the same time as in Islam and their respective names are:<br />Time: Islamic/ Zorastrianism<br />Dawn: Fajar/ Havaan<br />Noon: Zohar/ Rapithwan<br />Afternoon: Asr/ Uziren<br />Evening: Mazreem or Maghrib/ Aiwisuthrem<br />Night time: Isha or Ishan/ Ushaen.<br />02. Pre-requisites of Prayer: On entering the mosque and prior to commencing prayers a Muslim has to cover his head and wash his face and limbs. Similarly, a Zoroastrian on entering the Agiary will cover his head, wash his face and limbs and perform the Padyaab Kusti before commencing his prayers.<br />03. The Prayers: Prayers in Islam are in Arabic only, though translations/transliterations are available. The liturgy has to be conducted in Arabic only. In Zoroastrianism too, prayers have to be recited in Avesta or in Pazend only. In fact in Aveatan prayers Pazend portions have to be recited in an undertone so as not to break the seamless flow of Avestan Manthravani.<br />04. Sanctum Sanctorum and its veneration: The holiest spot in a Mosque is the wall facing Mecca and is called the Qiblah. In the Atashbehram/Agiary the room where the Atash Padshah is enthroned is also called the Keblaah. A Muslim will perform the Sajdah in front of the Qiblah and so also will the Zoroastrian perform the Sezdah before his Keblaah. Both involve kneeling down and touching the forehead to the ground.<br />05. A Holy Month: In Islam Ramzan is the holy month in which all Muslims are required to fast in the day and only break their fast after sunset. In Zoroastrianism the month of Bahman has similiar connotations wherein all are requested to particularly abstain from flesh. Perhaps in the age of the Sassanian dynasty the month of Bahman was observed as Ramzan is now.<br />06. Ascent into Heaven: The hagiography of Islam assures us that Prophet Mohammad ascended to heaven from Jerusalem on the mythical beast Burrrak.<br />He crossed the 7 spheres, exchanged greetings with the patriarchs and beheld the glory of God.<br />The Dinkard tells us that at the entreaties of Asho Zarthustra Bahman Ameshaspand transcendentally elevated his consciousness to the realm of heaven wherein Asho Zarthustra looked at the reflugent majesty of God. A similiar journey was attributed to the virtuous Ardaviraf who visited hell, purgatory and heaven during his spiritual journey.<br />The above similarities are obvious. A more careful research would reveal more parallels. However even these points are too close to be dismissed as mere coincidences. This means Zoroastrianism has had an enormous impact on Islam which is not acknowledged. Everyone agrees Islam owes a lot to Judaism and Christianity but I feel that the scholars of Islam borrowed very heavily from Iran and this can be perhaps attributed to that shadowy figure of Dastur Dinyar (Salman Farsi). This debt is so impressive that it had to be consistently downgraded and later denied. After all if Islam is supposedly directly inspired by God it cannot be seen to be acknowledging any debt to an older faith, specially the faith of a nation which Islam has defeated. This may perhaps explain the devotion of your Persian Imams to my Faith.<br />07. Chinvat Bridge (The SIRAAT BRIDGE): According to ancient Persian myth, when a person dies, the soul remains by the body for three days. On the fourth, it travels to Chinvat Bridge (the Bridge of the Separator, also call Al-Sirat), accompanied by gods of protection. The bridge is "finer than a hair and sharper than a sword" and spans a deep chasm teeming with monsters. On the other side of the bridge is the gateway to paradise.<br />08. Hell: Demons guard the foot of the bridge and argue with the gods over the soul's fate. The actions of the dead person, both good and bad, are weighed, and the soul is either allowed to cross or denied access to the bridge. Spirits whose evil outweighs their good fall into the demon-infested pit to face eternal torment. In this abyss of the damned, each soul is tortured by a GHOUL that represents its sins in life. Once fallen into the gulf, no soul can escape the horrors of hell through its own power.<br />Zoroaster, a sixth century BC religious leader, had warned his followers of this obstacle to heaven but he promised to lead his flock safely across. The ancient manuscript Gathas (Songs of Zoroaster) explains that the Bridge of the Separator "becomes narrow for the wicked," whereas the holy can easily pass unharmed. (In Gathas, the fair god Rashnu is named as the judge who helps determine who is worthy of salvation and who must be damned.) All infidels (non-believers) fall into hell, which the prophet says has been created especially for the "followers of the lie."<br />The legends are sketchy but assert that Chinvat Bridge is located somewhere in<br />the far north. It is a place of filth where the damned endure physical tortures and spiritual agony. Souls who are unsuccessful in crossing the Chinvat Bridge suffer these torments until AHRAMAN, the evil god of ZOROASTRIANISM, is destroyed by the good god Orzmahd during the LAST JUDGMENT. As this time, lost spirits are restored to the truth since "the lie" has been eradicated, or they face final ANNIHILATION.<br />Notice the similarity? So you guys are actually pagan stone and sun worshippers, correct? But your Koran is pure and free from plagiarism.<br />THE PROPHET (S) HAD ONLY ONE WIFE AT A TIME<br />MARRIAGE WITH HAZRAT AYESHA 622 CE:<br />Contrary to the Imamist propaganda, the exalted Prophet had no more than one wife at a time. And Hazrat Ayesha was a sister, not daughter of Hazrat Abu Bakr. The Prophet (S) did not marry for three years after Hazrat Khadijah's demise in Makkah three years before Hijrah. Hazrat Ayesha was the widow of a martyr, Saleh bin Saleh Al-'Ataib. She was 48 years old at the time of marriage to the exalted Prophet. Sahaba Kiraam including Hazrat Abu Bakr strongly recommended that the Prophet (S) and she got into the solemn union of marriage. The blessed wedding took place in 622 CE when Muhammad (S) was 52 years old. Kitab-e-Dalail-e-Nabawwut Syedna Muhammad (S), by Abdul Jabbar Qaramati, written 150 years before Tabari, the first ever 'canonized' historian. Azwaaj-in-Nabi wal-Ashaab, by Sheikh Hammad bin Hakam. The rest is nothing but slanderous imagination of the Zoroastrian "Imam" Tabari and the Jewish biographer Ibn Ishaq and his Parsi follower Ibn Hisham.<br />OTHER WIVES!<br />The exalted Prophet was now also Head of the State. Quite a few Muslims had been killed in battles and by persecution. There were women who accepted Islam while their husbands did not. The Qur'an does not allow a Muslim woman to remain wedded to a Non-Muslim. In these circumstances, there were many women and their children who needed shelter. The Prophet (S) and his companions accommodated them in their homes. To prevent slander, these widows and divorcees simply signed marriage contracts in their new households.<br />To emphasize the point again, the exalted Messenger married only Hazrat Khadija when he was 25, and she was 40. They lived an ideal married life for 25 years. Hazrat Khadija died in Makkah at 65. Three years after her death and soon after migration to Madinah in AH 1, Muhammad (S) married Hazrat Ayesha, a sister of Hazrat Abu Bakr. She was then 48.<br /><br />During the blessed times, the Central Government run with Shura used to issue a deed of marriage to all women seeking asylum with Rasool (S) and Sahaba Kiraam in order to prevent slander. This is the reason why the Qur'an mentions the exalted Prophet's wives in plural. Please reflect on the many shades of the meaning of Nikah. Also consider why NONE BUT Hazrat Khadijah bore any children to the exalted Prophet.<br />Maria, the bondwoman reportedly "gifted" to the exalted prophet by the Egyptian ruler, is nothing but a malicious fabrication. How could the exalted prophet accept bondwomen and slaves when the Qur'an was emancipating them? One might assume well and think, "Well, in order to grant them freedom." But our brilliant historians insist that Maria always remained a concubine!<br />THE CONJECTURE OF ZAYD AND ZAINAB: "Histories" (Tabari first and others following him) tell us that the exalted Prophet married his beautiful cousin, Zainab after she was divorced by the Prophet's adopted son, Zayd. The slander goes like this: Zainab, a paternal cousin of the Prophet, was an extremely beautiful lady who was married to his adopted son, Zayd. Once, when Zayd was away, the Prophet (S) by chance went to his home. Zainab was changing her clothes and the exalted Prophet was spellbound with her beauty! He exclaimed, "Allah has Dominion over the hearts", and turned back! Upon learning the incidence from Zainab, Zayd ran to the Prophet and said, "O Messenger of Allah! Shall I divorce Zainab if you have been dazzled by her beauty?" Would the Prophet violate the Qur'anic Command of seeking permission before entering homes? Had he never seen her beautiful cousin before? Could he not marry her before? The same 'histories' tell us that it was Muhammad (S) who had arranged the marriage between Zayd and Zainab.<br />THE FEMININE PHYSIOLOGY<br />The following statements are based on the Qur'an and an extensive study of the Hadith literature. Have you noticed a very important fact in the Qur'an? Read the Book from A to Z. You wil NOT find any kind of prohibition to women during their physiological cycles except that men and women must abstain from the intimate husband wife relationship during the periods.<br />Now, look at N2I. Our Criminal Imams referring to fabricated Ahadith banish women in that state from:<br />• Ritual prayers.<br />• Doing Saum (Abstinence, commonly called Fasting).<br />• Touching the Qur'an.<br />• Doing Hajj or Umra.<br />• Extremists even stop her from going to the kitchen.<br />• Greater extremists would avoid touching her, eat with her or sitting where she sat. Are they not following the Bible?<br /><br />THE FABRICATED PILLARS OF ISLAM<br />The term Pillars of Islam is absolutely non-Qur'anic. There is no such term as 'Imaad-id-Deen in the Book. ('Imaad means pillars.) But the "Imams" have designated Faith, Ritual prayer, 2.5% of wealth as Charity, Fasting and Pilgrimage as the so-called Five Pillars of Islam. They, however, abjectly fail to describe the building! Guarding human rights, benefiting people is the central theme in the Qur'an. Give and grow! Bukhari relates a strange and incomplete statement here, "The foundation of Islam is on five." Notice the word 'Pillars' missing even here, betraying the half-hearted attempt at forgery.<br />RITUALS VS ACTION<br />Read through the entire Qur'an. No nation was ever destroyed for a deficiency of rituals. Invariably, it was the violation of human rights.<br />SOME RANDOM OBSERVATIONS<br />• N2Is claim that nothing explains the Qur'an but Hadith. But all the books of Hadith combined together will fail to give you the Tafseer of even 10% of the Qur'an. The Qur'an claims that it explains itself, and surely does.<br />• The so-called Sunnah (The exalted Prophet's reported deeds) of every sect strongly contradicts each other. And the narratives are highly irrational, self-contradictory and insulting to the Prophet (S). Yet, the Mullahs insist that there are two sources of Islam, the Qur'an and the Sunnah!<br />• Beard and Hijab are not ordained in the Qur'an. Abu Jahl, Abi Lahab, Waleed bin Muhgeerah, the Prophet's (S) enemies, and all other Arabs sported a beard and Hindah bint 'Atbah and all women used Hijab, a reflection of the Arab culture. Beard and Hijab are ordained in the Bible.<br />• Slaughtering of animals at the Hajj conference in Makkah is non-Qur'anic, and therefore, man-made.<br />• A second wife is not allowed except in emergent circumstances when the society is left with widows and orphans in great numbers.<br />• Azaan on loudspeakers is a frank violation of human rights and it even contradicts the Mullah-peddled Sunnah.<br />• Black magic, ghoul, exorcism, future-telling, lucky numbers, stones or stars, bad omens or evil eye are non-Qur'anic dogmas.<br />• Proxy Hajj: Deeds are non-transferable. Praying for the dead or doing Hajj for someone else are entirely vain. Yet, these non-Qur'anic practices are peddled through fabricated Ahadith by our Mullahs.<br /><br />53:38 No laden one shall bear the load of another.<br />53:39 Every human being shall be responsible for, and compensated for, his own labor.<br /><br />DID THE PROPHET (S) LOSE HIS TEETH?<br />(This might be the first ever reflection on the subject.)<br />Addressing the exalted Prophet, the Qur'an says, "Wallahu ya'simuka min An-naas." (And Allah will protect you from the people 5:67). Hence, all narratives describing the exalted Prophet getting seriously injured at Uhud and losing his teeth are totally false and groundless.<br />REFLECT ON THIS FABRICATED STORY: Let us assume for a moment that Allah promised to protect only the Mission, and not the person, of the Prophet (S). The Battle of Uhud took place two years after Hijrah and the exalted Prophet lived 8 more years after that. The same historians who narrate the loss of the frontal teeth, never come back to tell us that Rasool (S) had difficulty speaking, or that anyone, friend or foe, noticed the missing teeth in those 8 years! This fabrication becomes all the more malicious when we notice the same historians and biographers reporting that Suhail bin Umro was a very eloquent man and poet who regularly used to denounce the Prophet (S). He was arrested and Sahaba Kiraam advised the Prophet (S) that his two upper frontal teeth be broken in order to incapacitate him from singing his defamatory poems and put an end to his oratory. But the Prophet (S) replied, "No! If I break his teeth, Allah will break mine." The man was released. Would Allah reward the Prophet's kindness in this manner?! Respected friends, how gullible could the Muslims be?<br />WAS THE RASOOL (S) POISONED? Our historians want us to believe that the exalted Prophet was poisoned by a Jewish woman at Khaibar and that this poison proved to be fatal in a few years. According to Shiite belief, two of his wives, Ayesha and Hafsah (R.A.) poisoned the exalted Prophet. When we reflect on the verse quoted above (that Allah would protect him from the people), these reports are reduced to plain hoax.<br />THE PROPHET (S) AND MAGIC: The Qur'an is the greatest Smasher of all superstition such as magic, evil eye, miracles, clairvoyance, future-telling, good or bad omens and all things contrary to Sunnatillah (Allah's Laws in Nature). It liberates mankind from all conjecture. Unfortunately, the Hadith literature often runs contrary to the Book of Allah and binds Muslims in the same shackles that had been broken.<br />The 'Imams' of history and Hadith fabricated a wicked story (also reported in Bukhari) that the exalted Messenger was affected by a spell of magic contrived by a Jewish magician, Lubaid bin 'Aasim. After a while, a doll was recovered from an abandoned well. The doll had needles on it along with some scalp hair of the Prophet tied around. Reminds you of Voodoo? Under the influence of that magic, Rasool (S) used to think he had done a task while he actually had not done it. Finally, the last two Surahs (113 & 114) were revealed to the Prophet (S) and each needle was pulled out with recitation of a verse from them. He became<br /><br />normal again. To this day, the Mullah calls these Surahs as Ma'oozatain (The two protectors against magic etc!)<br />Believing in this contrived story in itself is sufficient to bring down the glorious station of prophethood. Yet, unfortunately, the so-called Muslims not only believe in it but to this day fall for unscrupulous people claiming to have the powers to cast spells of magic and to counter it, and thus deceive people into losing fortunes to them! The Qur'an says in no uncertain terms that it is the Zaalimeen (wrongdoers, the wicked) who claim that the exalted Prophet was ever bewitched. (17:47, 25:8).<br />WHAT ARE EIDS?<br />Eid-ul-Fitr and Eid-ul-Adhha are not mentioned in the Qur'an. Eid means Festival.<br />Eid-ul-Fitr: is commonly understood to be a festival related to the end of Ramadhan. Get liberated from fasting and enjoy as thanksgiving! Ironically, less than 5% Muslims practise Saum (Abstinence) during this entire month. But everyone talks about it and many wear a deceptive look. They view "fasting" as a means of self-purification, of feeling the hunger of the poor, or simply as an act of piety. They believe that the "Thawaab" (reward) of all good deeds and charity is increased manifold in this month. They think that Satan is imprisoned and Allah descends to the lower heaven to shower his Mercy.<br />Many Muslims calculate and give 2.5% of their wealth as Zakaat to the needy, recite the Qur'an profusely without understanding and try to "perform" much Namaaz. Zakaat, in fact, is due whenever we earn money ("the day of harvest" per Al-Qur'an 6:147) and whenever we have surplus (2:219).<br />On the Eid Day Namaaz, the "Imam" would recite 6 or 12 Takbirs, then Halwa Puri, new or flashy clothes, socialization, gift and card exchange; and that is the end of it. Any of these rituals present in the Qur'an? No! Do they bring about any change in us? - None whatsoever but a false sense of gratification. The Qur'an is a very pragmatic Book. It gives us the Purpose with each Command. Saum is the yearly training for Muslims to attain discipline and inculcate qualities in us so that we may establish Allah's Supremacy on earth (2:185). Think how 6 or 12 Takbirs make mockery of the Book of Allah!<br />WHY SHOULD WE REJOICE AFTER RAMADHAN?<br />10:57 O Mankind! There has now come to you Enlightenment from your Sustainer, and a healing for everything that troubles your hearts, and Guidance, and Grace to all who embrace it.<br /><br />10:58 Say, "In this Bounty of Allah and in His Grace – in this, then, let them rejoice. It is better than all the treasures that they may amass.<br />I'TIKAAFF: Some 'pious' Muslims go into an ascetic mode during the last 10 days of Ramadhan. They isolate themselves (women in the remotest corner of their homes, and men in the Masjid) violating all human rights. What is the objective? Worship of Allah with all focus! Allah is beyond and Above our worship. He demands obedience. I'tikaaf actually means special assignment in the administrative centers of the Islamic government. (2:187) Unfortunately under the Ajami (Alien) influences, the concept given to ‘I’tikaaf’ has reduced this Sublime Ordinance to ten days of ascetic and ritualistic isolation. ‘I’tikaaf’ = Special task = To be deputed = Extra duty = Unique assignment. ‘Aakifun’ = Those on ‘I’tikaaf’. This invented practice violates the Qur'anic injunction against monasticism and hurts human rights (57:27).<br />EID-UL-ADHHA: Udhia = Qurbani = Animal Sacrifice. Blood sacrifice is strictly a Pagan and Biblical ritual considered to please God. Allah does not prescribe it at all. Only camels may be slaughtered at Hajj, and only in Makkah for the pilgrims to host one another. (22:36)<br />IS ANIMAL SACRIFICING THE COMMEMORATION OF HAZRAT IBRAHIM? There is a rampant belief among Muslims that they sarifice animals, sheep, goat, cow, camel in memory of Ibrahim's a. s. attempted sacrifice of his son Ismail a.s. That Allah saved Ismael a. s. by replacing him with a ram sent from heaven. Does Allah play games with His servants? How much more Biblical can one get?<br />THE MOMENTOUS SACRIFICE - NO RAM, NO ANIMAL:<br />37:102 And when he was old enough to strive along with him, Abraham said, "O My dear son! I have a vision that I must give you to a life of test and tribulation for a Noble cause. So look, what do you think?" He said, "O My father! Do what you are commanded. God willing, you will find me of the steadfast." (‘Zibh’ & ‘Zabh’ = Sacrifice = Disregarding comfort for a Noble cause).<br />37:103 As both of them had surrendered themselves (to Allah), he made Ismail prostrate on his forehead in gratitude. (Contrary to popular tradition Abraham never envisioned or intended to slaughter his son).<br />37:106 This was indeed a Trial, clear in itself.<br />[Leaving the prestigious office of Chief Priesthood in Babylon and now the comfort of Syria for the wilderness of Makkah]<br /><br />37:107 We exchanged his life for a Momentous Sacrifice. [Please notice here the absence of the Biblical and the traditional myth of a 'ram' sent from the heavens. Also, note that slaughtering of a sheep or goat, by no means, can be considered a Momentous Sacrifice. 14:37, 37:102]<br />WHY SHOULD WE CELEBRATE EID-UL-ADHHA?<br />Because it is the culmination of Hajj designed to be the Glorious Annual International Conference of all humanity to foster brotherhood, justice and equity among all nations, and devise ways to make this planet a better place to live. Think of the United Nations with all its failures in justice and equity. How about United Mankind with Divinely directed morality, brotherhood and justice? (2:196-203, 3:96-97, 22:27-28). Currently the high institution of Hajj has been reduced to a senseless ritual involving much chaos, waste of wealth and person with pagan activities going on. Yet, contrary to the Qur'an, most Muslims think that "performing" Hajj will erase all their sins of a lifetime and make them sinless as if they were newly born!<br />SHARI'AH LAWS ARE PLAGIARIZED FROM THE BIBLE!<br />Sheikh Sultan M. As-Salameh, Cairo<br />[This essay from the Sheikh is acknowledged with thanks. His use of the "Tolerance in Islam" seems to be a gentle sarcasm for the unaware Muslims]<br />The "Muslim Ummah" is practicing much of the Judeo-Christian beliefs largely from the Old Testament. The 'religion' considered and practised as Islam today has degenerated from the time of Prophet Muhammad (S). In the beginning there was a very simple Deen, Al-Islam revealed to the Prophet (S), which was fully encapsulated in just one Book, the Qur'an.<br />For example, the covering of the head for women which has become a point of much discussion in the West, is actually not found in the Qur'an. Therefore, it is not a part of the original teachings of the Prophet. Rather it has been taken from the Christian Bible and incorporated into Islam.<br />Similarly many of the beliefs that are considered Islamic are actually derived from the Jewish and Christian scriptures. After the exalted Prophet many Muslim scholars were converts from Christianity, Zoroastrianism and Judaism. These scholars sought to seek common grounds between them. Hence, they were allowed to incorporate their old beliefs from Christianity and Judaism into Islam to such an extent that the practised ‘Islam’ of today is often a verbatim manifestation of the Bible. None of these Biblical teachings were known to the<br /><br />Prophet and they cannot be found in the Qur'an at all but the scholars of Islam are unanimous in accepting these beliefs as part of Islam today.<br />Other than the head covering for women, our other practices like:<br /> The circumcision of males<br /> The punishment of stoning to death for adultery<br /> The punishment of stoning to death for apostasy<br /> The wearing of beards for men<br /> The dietary prohibition of many types of food<br /> The displaying of holy writings on the wall<br /> The belief that woman is created from man<br /> The collection of religious tithes or Zakaat<br /> The injunction against graven images like statutes, sculptures and other representations of human and animal life forms<br /> The religious injunction that menstruating women are spiritually unclean<br /> The ritualized blessing of "Amen"<br /> The animal sacrifice (Aqeeqah) for the birth of children<br /><br />are all derived from the Christian and Jewish Scriptures. This list is by no means exhaustive. These beliefs are not found anywhere in the Qur'an which is in fact the earliest and only teaching of Prophet Muhammad (S). But these teachings can be found in very exact detail in the Christian Bible and the Jewish Scriptures. The Christian West should, therefore, credit it to the great tolerance and absorption of the early scholars and generations of the Muslim Ummah, many of whom were converts from Christianity and Judaism, that they were able to bring with them a vast spectrum of Christian and Jewish beliefs which were accepted and are practised by Muslims as part of Islam today. Therefore, there is no need for the Judeo-Christian world to be apprehensive about Islam. Our common heritage should bind us together instead of dividing us.<br />I would like to begin with the issue of the wearing of the head covering for women. In light of the post September 11th events, this issue has been frequently highlighted in the Western media involving Muslim schoolgirls prohibited from wearing the headcovering in France and elsewhere.<br />01. HEAD COVER FOR WOMEN ORIGINATES FROM THE BIBLE:<br />As I mentioned before the wearing of the head covering for women is not part of the Prophet’s teachings and is not found in the Qur'an. It is a belief and a practice that was taken by the early Muslim scholars from the Christian Bible.<br />Revised Standard Version<br /><br />1Cor 11:5 -- but any woman who prays or prophesies with her head unveiled dishonors her head-it is the same as if her head were shaven.11:6 For if a woman will not veil herself, then she should cut off her hair; but if it is disgraceful for a woman to be shorn or shaven, let her wear a veil. 11:10 That is why a woman ought to have a veil on her head, because of the angels. 11:13 Judge for yourselves; is it proper for a woman to pray to God with her head uncovered?<br />So the commandment for a woman to cover her head is in the Bible. This belief has seeped into the Muslim belief and has now become part and parcel of the practice of Islam today. The West has no problem with Catholicism putting its nuns in head cover. In Europe today Catholic schools still encourage young girls to take up the wearing of the Catholic headcover.<br />Unfortunately under the guise of modernity, a vast majority of Christians themselves today are not following the teachings of the Bible - the large majority of Christian women do not cover the head. Hence, it is the Muslim Ummah who are very good Christians because they still uphold these Bible teachings.<br />02. CIRCUMCISION IS DERIVED FROM THE BIBLE:<br />The Sunni and Shi'a ‘Muslims’ believe circumcision to be mandatory and they practise it universally. The truth is God and the Prophet never asked the Muslims to circumcise anyone. God says that He made the human in a perfect shape:<br />Al-Qur'an 40:64 "Allah it is Who appointed for you the earth for a dwelling place and the sky for a canopy, and fashioned you and perfected your shapes, and hath provided you with good things. Such is Allah, your Lord. Then blessed be Allah, the Lord of the Worlds!"<br />Indeed God has made us perfect - including the foreskin on the male. There is no need for the human to improve on God's creation - even as an option or an exercise of free will. But where does the Muslim belief in circumcision come from? Once again the answer lies in the Bible. The Covenant of Circumcision in the Bible states.<br />Gen 17:14.13 Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken my covenant. 17:24.16 Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.<br />This is the Covenant of Circumcision. Later Muslims have found this belief acceptable and have incorporated it into their Muslim practices.<br />03. "THE ISLAMIC STATE":<br /><br />It is the vogue now for the Christian West to raise alarm about the so-called 'Islamic State'. They should not really be afraid. Very often what these Islamic states are doing is implementing nothing more than what is already in the Christian Bible. Very often all the precepts and beliefs for the Islamic State particularly the Shariah Law are based almost entirely on Biblical teachings. They are not found in the Qur'an at all and therefore do not form part of the Prophet's teachings. An Islamic State under Shariah Law is an euphemism for Biblical Theocracy. This reflects the tolerance of the Muslim faith in accepting and incorporating Biblical teachings into Islam.<br />Head cover for women, circumcision for converts and other beliefs are all ideas borrowed from the Bible. What has happened is that over time the ideas from the Jewish and Christian theological texts have influenced the Muslim beliefs. In fact this event has also been foretold in the Qur'an:<br />Al-Imran 3:100 O ye who believe! If ye obey a party of the people of the Book, they will make you disbelievers after your belief. 3:101 How can ye disbelieve, when it is ye unto whom Allah's revelations are recited, and His messenger is in your midst? He who holdeth fast to Allah; he indeed is guided unto a right path.<br />The Prophet brought the Qur'an to the whole Ummah. But it is a credit to the great tolerance and understanding of Islam that the Muslim Ummah has picked up the Biblical teachings. The fervor to set up and Islamic State is nothing more than establishing the Biblical Theocracy. Let the Lord's Kingdom come!<br />04. PUNISHMENT FOR ADULTERY:<br />The recent cases of stoning women to death for adultery in Afghanistan, Pakistan and Nigeria are laws that are not from the Qur'an. God and the Prophet never taught Muslims to stone anyone to death as part of the Shariah Law. The words Shariah Law are not even mentioned in the Qur'an. The truth is the law for stoning to death as punishment for adultery is taken from the Bible.<br />The Bible states explicitly:<br />Deut 22:20 - 21 But if the thing is true, that the tokens of virginity were not found in the young woman, then they shall bring out the young woman to the door of her father's house, and the men of her city shall stone her to death with stones, because she has wrought folly in Israel by playing the harlot in her father's house; so you shall purge the evil from the midst of you. 22:22 If a man is found lying with the wife of another man, both of them shall die, the man who lay with the woman, and the woman; so you shall purge the evil from Israel. 22:23-24 If there is a betrothed virgin, and a man meets her in the city and lies with her, then you shall bring them both out to the gate of that city, and you shall stone them to death with stones, the young woman because she did not cry for help though she<br /><br />was in the city, and the man because he violated his neighbor's wife; so you shall purge the evil from the midst of you.<br />Hence the law of stoning people to death is Biblical which has been accepted by the Muslims who came after the Prophet as evidence of a great tolerance in Islam for absorbing and upholding Biblical teachings. The Christian West should not hold the Muslim Ummah in disgust for upholding Biblical laws.<br />Lev 20:10 If a man commits adultery with the wife of his neighbor both the adulterer and the adulteress shall be put to death.<br />This is Biblical too. The Shariah Laws of Islam come from the Bible. What does the Quran say?<br />An-Nur 24:2 The adulterer and the adulteress, scourge ye each one of them (with) a hundred stripes. And let not pity for the twain withhold you from obedience to Allah, if ye believe in Allah and the Last Day. And let a party of believers witness their punishment.<br />Indeed the Qur'an prescribes a punishment for adultery. But the punishment meted out is a scourge of 100 lashes.<br />05. THE PUNISHMENT OF APOSTASY:<br />The United Nations Charter on Human Rights guarantees freedom of religion. This right is also guaranteed in the Qur'an. God and the Prophet guarantee all humans that they have the right to believe or disbelieve as they choose. No man has the right to deny anyone his right to freedom of religion. But the human will be held accountable for whatever he chooses to believe.<br />The Biblical teachings however say that anyone who blasphemes or becomes an apostate from his faith must be punished with death. The following is clear from the Bible:<br />Leviticus 24:16 And he that blasphemeth the name of the LORD, he shall surely be put to death, [and] all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name [of the LORD], shall be put to death.<br />Included among those who must be put to death are those who bring teachings contrary to the accepted faith or who promote changing the religion. This would include the deviants. The Bible punishes them with death as follows:<br />Deuteronomy 13:5 And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn [you] away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house<br /><br />of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee.<br />Deuteronomy 13:6 If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which [is] as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers; 13:7 [Namely], of the gods of the people which [are] round about you, nigh unto thee, or far off from thee, from the [one] end of the earth even unto the [other] end of the earth;13:8 Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him:13:9 But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people. 13:10 And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage.<br />Again it is the great tolerance and flexible nature of Islam today that these Biblical teachings have been absorbed and are practised as part of the Islamic Shariah Law. In the Shariah Law of Islam, any Muslim who changes his religion believes in other religions or even practises a faith different from the mainstream can be put to death. Under the Shariah Law anyone who changes his religion must be put to death. Although this is not part of the Prophet's teachings in the Qur'an, present day Muslims have absorbed such teachings from the Christian Bible to show their proximity to the Christian faith. Hence, there should not be a cause for difference between Islam and the Christian West. We have much in common with each other.<br />The Prophet no doubt taught us in the Quran that anyone has the freedom to believe or disbelieve as they choose. The Quran is very clear.<br />4:137 Surely (as for) those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, Allah will not forgive them nor guide them in the (right) path.<br />Belief followed by disbelief followed by belief and then again followed by disbelief and further disbelief is a question of choice. God will decide what best to do with the individual and his choice of belief. There is no earthly punishment prescribed in the Qur'an for those who believe or disbelieve.<br />The list is very long. I will not belabor you and take up too much of your valuable time. Just to give you a concise picture I will list some other beliefs that the Muslims practise today which are not found in the Qur'an but which are taken from the Christian Bible. Unfortunately, because of the ignorance of the general Ummah as well as the ordinary Christian people, these beliefs are manipulated by some clever people as excuses to create a rift between the West and Islam.<br /><br />06. THE TALIBAN'S DESTRUCTION OF STATUES IN BAMIYAN:<br />We all recall the huge hue and cry when the Taliban destroyed priceless ancient treasures in Bamiyan. Under the guise of religion, the Taliban insisted that the statues of the Buddha were idols and had to be destroyed. The Taliban based their actions on Islamic beliefs that have actually been absorbed from the Christian Bible. The Prophet never taught Muslims in the Qur'an that statues must be destroyed. But it is Biblical teaching that graven images must be destroyed.<br />Deuteronomy 27:15 Cursed is the man who carves an image or casts an idol-a thing detestable to the LORD, the work of the craftsman's hands-and sets it up in secret.<br />Deuteronomy 4:16 so that you do not become corrupt and make for yourselves an idol, an image of any shape, whether formed like a man or a woman, 17 or like any animal on earth or any bird that flies in the air, 18 or like any creature that moves along the ground or any fish in the waters below.<br />The Muslims have absorbed these Biblical teachings which forbid the making of graven images from stone carvings and other forms. Again this reflects the immense capacity of 'Muslims' to tolerate and learn from the Christian Bible. The Qur'an does not say anywhere that statues or graven images are forbidden or that they must be destroyed. The Christian West has to take account of these truths and give due credit to Islam for giving fresh life to the Biblical teachings. Islam's proximity to the Bible is much deeper than what the Christian West would like to acknowledge.<br />07. THE WEARING OF BEARDS:<br />The Christian West has also been disturbed by the Islamic practice where men wear beards. After the September 11 event, many Muslim men with beards have been the subject of suspicion and summary searches by police and other law enforcement agencies throughout the West. These are again not the teachings of the Prophet or the Qur'an. Instead, the wearing of beards for men is taken again from the Christian Bible. Today's Islam has deemed it fit that Muslim men should uphold this religious practice from the Bible. The Christian Bible makes it clear.<br />Leviticus 19:27 Do not cut the hair at the sides of your head or clip off the edges of your beard. Leviticus 21:5 Priests must not shave their heads or shave off the edges of their beards or cut their bodies.<br />2 Samuel 10:5 When David was told about this, he sent messengers to meet the men, for they were greatly humiliated. The king said, "Stay at Jericho till your beards have grown, and then come back."<br /><br />Hence, the Taliban were not creating anything new when they insisted that men should wear beards. Such teachings are found in the Christian Bible. No doubt the Prophet and the Qur'an make no mention about the wearing of beards for men but it is the evolution of Islam after the Prophet that attests to Islam's greatness as a religion that has absorbed much from its neighbors, particularly the Christian Bible and the Jewish Scriptures.<br />Muslim scholars over time have themselves debated if the Muslims should continue to uphold these Biblical teachings which are not found in their own Qur'an. Indeed they are bound by the restrictions in the Qur'an which are equally clear:<br />Qur'an 2:120 And the Jews will not be pleased with you, nor the Christians until you follow their religion. Say: Surely Allah's guidance; that is the (true) guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper.<br />The Muslims are told in the Qur'an that they should not follow the path of the Christians and the Jews. Despite such warning, it is to their great risk and adventurous tolerance that the Muslim scholars have decided to still accept and practise the teachings of the Christian Bible. The Muslim scholars, in the interests of preserving harmony and peace with their Christian brothers and sisters have decided that the Biblical teachings are acceptable and should be closely upheld by good Muslims. Therefore, the fear by the Christian West is misplaced and unfounded.<br />In conclusion, I would like to state that both Muslims and the Christian West should study and take cognizance of the vast area of similarity between the Muslim beliefs and Christian Biblical teachings.<br />In this age of high tensions, paranoia and fear of everything that is deemed Islamic, the Christian West should appreciate the fact that for one thousand years, the Muslim scholars have already shown a great tolerance towards Christianity by learning and absorbing many parts of the Christian Bible into their Islamic faith.<br />All the things that I have listed above that are taken from the Christian Bible cannot be found in the Muslim's own Qur'an.<br />In the light of the evident flexibility in Islam today, I hope that the Muslims all over the world will make the effort to show their Christian brothers and sisters that a great amount of our Islamic faith is drawn from the Christian Bible. At the same time I urge the Christian West as well as the Jews to give Islam the due credit for basing much of its practical faith in their Christian Bible and Jewish Scriptures. We have more that is common between us than actually divides us.<br /><br />A DOMESTIC GOAT ENTERED AND ATE IT UP<br />ARIF SHAMIM<br />The Qur'an says:<br />15:9 Behold, it is We Ourselves Who have sent down this Reminder, and behold, it is We Who shall truly guard it. (6:115).<br />But numerous Hadiths in six famous Hadiths books makes the protection of Allah as promised in 15:9, doubtful. Of course one can't reproduce all those Hadtihs here therefore see a glimpse below.<br />Sunan Ibn-I-Majah Vol III Chapter 36 (Suckling of a young boy) Hadith # 1944<br />A'isha (Allah be pleased with her) is reported to have said, "The verse concerning stoning the fornicator to death (Rajm) and ten sucklings of a young man have been revealed. Indeed it was recorded on a piece of paper lying under my cushion. When Allah's Messenger (Peace and blessing of Allah be upon him) breathed his last, we were occupied with his death when a domestic goat entered and ate it up."<br />We don't see any verse in Qur'an relating to "Rajm" and "ten suckling" according to Ibn-e-Majah, these verses were revealed but a domestic goat ate them up while Allah is saying "We who will truly guard it."<br />Why did Ibn-e-Majah record this fabricated story in his Sunan? Was he not aware of 15:9? Or was he among those making the completeness of Qur'an doubtful?<br />THE SUCKLING VERSE, A HORRIBLE JOKE<br />ARIF SHAMIM<br />The goat-eaten, non-existent, ten sucklings verse (the so-called Ayah Ridha'at) is a horrible joke. The 'Imams' of Hadith report that Hazrat Ayesha advised women of an 'easy' way to admit unrelated men into their privacy. Let any grown up unrelated man suckle on the woman's breasts ten times and lo and behold! He becomes a Mahram (one who is a family member and can intrude into their privacy from then on). (Hadith 1934 Ibn Majah and 30:12 Malik’s Muwatta)<br />HIJAB - ONCE AND FOR ALL<br /><br />Imam Mustafa Durkey, Sydney<br />IS HIJAB OK? THREE RULES FOR WOMEN'S DRESS CODE:<br />"Veiling is the biggest impediment in the way of conveying Islam in the West." (Murad Hoffman)<br />01) The BEST garment is the criterion of righteousness. 02) Whenever you dress, cover your chest (bosoms). 03) Lengthen your garment.<br />COVER YOUR BOSOMS:<br />24:31 Here God orders the women to cover their bosoms whenever they dress up. But before quoting 24:31, let us review some crucial words that are always mentioned with this topic, namely "Hijab" and "Khimaar".<br />THE WORD HIJAB IN THE QUR'AN:<br />Hijab is the term used by many Muslim women to describe their head cover that may or may not include covering their face except their eyes, and sometimes also covering one eye. The Arabic word Hijab can be translated into veil or yashmak. Other meanings for the word Hijab include screen, cover(ing), mantle, curtain, drapes, partition, division, divider etc.<br />Can we find the word "Hijab" in the Qur'an? The word "Hijab" appears in the Qur'an seven times, five of them as "Hijab" and twice as "Hijaban". See 7:46, 33:53, 38:32, 41:5, 42:51, 17:45 & 19:17. None of these "Hijab" words are used in the Qur'an in reference to what the traditional Muslims call today as the dress code for the Muslim woman. Hijab in the Qur'an has nothing to do with the Muslim Women dress code.<br />HISTORICAL BACKGROUND: While many Muslims call "Hijab", an Islamic dress code, they completely ignore the fact that, Hijab as a dress code has nothing to do with Islam and nothing to do with the Qur'an.<br />In reality, "Hijab" is an old Jewish tradition that infiltrated into the Hadith books like many innovations that contaminated Islam through alleged Hadith and Sunnah. Any student of the Jewish traditions or religious books will see that head cover for the Jewish woman is encouraged by the Rabbis and religious leaders. Religious Jewish women still cover their heads most of the time and especially in the synagogues, weddings, and religious festivities. This Jewish tradition is a cultural, not a religious one. Hijab was observed by the women of the civilizations that preceded the Jews and was passed down to the Jewish culture.<br /><br />Christian women cover their heads on many religious occasions while the nuns cover their heads all the time. This religious practice of covering the head was established from traditions thousands of years before the Muslim scholars claimed the Hijab as part of the Muslim dress code. The traditional Arabs of all religions, Jews, Christians and Muslims used to wear "Hijab," not because of Islam, but because of tradition. In Saudi Arabia, up to this minute most of the men cover their head, not because of Islam but because of tradition. Thank God this tradition for men has not been counted as Islamic dress code yet!<br />North Africa is known for its Tribe (Tuareg) that have the Muslim men wearing "Hijab" instead of women. Here the tradition has the Hijab in reverse. If wearing Hijab is the exclusive sign of a pious and righteous Muslim woman, Mother Teresa must be the first woman to be counted. In brief, Hijab is a traditional dress and has nothing to do with Islam or religion. In certain areas of the world, men are the ones who wear the Hijab while in others the women do.<br />Mixing religion with tradition is a form of idol-worship, because not knowing (or not trying to find out) what God asked you to do in His Book, the Qur'an, is a sign of disregarding God and His Message. When tradition supersedes God's Commandment, the true religion (Deen) takes a second place. God never accepts to be second, God has to be always the First and to Him there is no second.<br />THE WORD KHIMAAR IN THE QUR'AN: "Khimaar" is an Arabic word that can be found in the Qur'an 24:31. Dress Code For Women can be found in 24:31. Some Muslims quote verse 31 of Surah 24 as containing the Hijab, or head cover by pointing to the word, khomoorehenna, (from Khimaar), forgetting that God already used the word Hijab, several times in the Qur'an. Those blessed by God can see that the use of the word "Khimaar" in this verse is not for "Hijab" or for head cover. Those who quote this verse usually add (Head cover or veil) after the word Khomoorehenna, and usually between ( ), because it is their addition to the verse, not God's. Here is 24:31,<br />"And tell the believing women to subdue their eyes, and maintain their chastity. They shall not reveal any parts of their bodies, except that which is necessary. They shall cover their chests, with their Khimaar and shall not relax this code in the presence of other than their husbands, their fathers, the fathers of their husbands, their sons, the sons of their husbands, their brothers, the sons of their brothers, the sons of their sisters, other women, the male servants or employees whose sexual drive has been nullified, or the children who have not reached puberty. They shall not strike their feet when they walk in order to shake and reveal certain details of their bodies. All of you shall repent to God, O you believers, so that you may succeed." Most of the translators, obviously influenced by Hadith (fabrications) translate the word as VEIL and thus mislead people to believe that this verse is advocating the covering of the head.<br />In 24:31, God is asking the women to use their cover (khimaar, being a dress, a coat, a shawl, a shirt, a blouse, a tie, a scarf . . . etc.) to cover their bosoms, not their heads or their hair. If God willed to order the women to cover their heads or their hair, He would have simply said, "Cover your hair." God is neither vague nor forgetful! God does not run out of words. He does not wait for a scholar to put the correct words for Him!<br />The Arabic word for Chest (Jayb) is in the verse 24:31, but the Arabic words for Head (Ra’s) or Hair (Sha'r) are NOT in the verse. The Commandment in the verse is clear - Cover your chest or bosoms, but also the fabrication of the scholars and most of the translators is clear by claiming-cover your head or hair.<br />The last part of the verse 24:31 translates as, "They shall not strike their feet when they walk in order to shake and reveal certain details of their bodies. The details of the body can be revealed or not revealed by the dress you wear, not by your head cover. The word Zeenatahunna in this verse refers to the woman's body parts (beauty) and not to ornaments and decorations as some people interpret it or translate it. At the end of the verse, God tells the women not to strike with their feet to show their Zeenat. You do not need to strike your feet to show your ornaments but the way you strike your feet while walking can expose or shake certain parts of the body that do not need to be emphasized.<br />Accepting orders from anybody but God means idol-worship. That is how serious the matter of Hijab/Khimaar is. Women who wear Hijab because they think God ordered it are committing idol-worship, as God did not order it, the scholars did. These women have found for them another god than the One who revealed the Qur'an, complete, perfect and fully detailed. Idol-worship is the only unforgivable sin, if maintained till death. (4:48)<br />LENGTHEN YOUR GARMENTS: The first regulation of the Dress Code for Muslim women is in 7:26, the second in 24:31 and the third is in 33:59.<br />33:59 O Prophet! Tell your wives, your daughters, and the wives of the believers that they shall lengthen their garments. Thus, they will be recognized and avoid being insulted. God is Forgiver, Most Merciful."<br />Here God sets the other regulation for the dress code for women during the Prophet's life. This verse does not only address the wives of the Prophet, but also wives of the believers, and therefore, to all believing women.<br />If you reflect on this verse, you would understand the great wisdom of the Most Wise, the Most Merciful. In this verse, God never said how long is long. God<br /><br />could have said to lengthen their garments to their ankles or to their mid-calf or to their knees, but He did not. He did not, out of His Mercy, not because He forgot. God knows that we will be living in different communities, times and cultures, so the minor details of the dress code are left for the people of every community to decide for themselves. Modesty for a woman who lives in New York may not be accepted by a woman who lives in Cairo. Modesty of a woman who lives in Cairo may not be accepted by a woman who lives in Saudi Arabia. Modesty of a woman who lives in Jeddah may not be accepted by a woman who lives in a desert oasis in the same country. This difference in the way we perceive modesty is well-known to God. He created us, and He put NO hardship on us in this great religion. He left it to us to decide what modesty would be.<br />HARDSHIP IN RELIGION: God decided that those who will reject His complete Book and go look for other sources for guidance will suffer in this life and in the Hereafter by their choice. God never put any hardship on the believers but the scholars did. They invented their own laws in defiance of God, to regulate everything from the side of bed you sleep on, to which foot should step in the house, to what to do with a fly in your soup, to what to say when having intercourse with your spouse.<br />Those who believe God and believe that His book is complete, perfect and fully detailed, will have everything easy for them as God promised, See 10:62-64, 16:97, while those who could not believe God and have been seeking other sources than the Qur'an will have all the hardship in this life and the life to come. In the Hereafter they will complain to God, "We were not idol-worshipers," but God knows best, He knows they were. See 6:22-24<br />"On the day when We summon them all, we will ask the idol worshipers, "Where are the idols you set up?" Their disastrous response will be, "By God, our Lord, we never were idol worshipers." Note how they lied to themselves, and how the idols they had invented have abandoned them."<br />CONCLUSION: God, the Most Merciful, gave us three basic rules for the Dress Code for Women in Islam.<br />01). The best garment is the criterion of righteousness.<br />02). Whenever you dress, cover your chest (bosoms).<br />03). Lengthen your garment.<br />While these three basic rules may not sound enough for those who do not trust God, the true believers know that God is ENOUGH. God could have given us more details to the point of having graphs, designs and color rules, but He, the Most Merciful, wants to give us exactly these very basic rules and leave the rest for us. After these three basic rules every woman is more aware of her<br /><br />circumstances and can adjust her dress for her situation. Any addition to these basic Qur'anic rules is an attempt to correct God or improve on His Merciful design. What is better than to quote God's Words in description of this trait of the human race:<br />18:54 We have cited in this Qur'an every kind of example, but the human being is the most argumentative creature.<br />We have no obligation to follow but God's Rules, just as His Messenger did all the time. Innovations and fabrications that add countless rules to the women dress code are nothing but idol-worship and should be refused. Stay with God; that is where the winners go.<br />NO WASHING OF FEET<br />For Wudhu (Ablution), washing of feet is not ordained.<br />The Shi'as are right here. They only rub their feet. Think of the ridiculous scene when Muslims put their feet in the sinks in public rest rooms.<br />5:6 O You who have chosen to be graced with belief! When you congregate for Salaat, wash your faces and your forearms, hands to the elbows. Lightly rub your heads and your feet to the ankles. If you are in the post-coital state, bathe your whole body. But, if you are ill or traveling, or coming from the privy, or are in the post-coital state and find no water, then take clean sand or earth and lightly rub your faces and hands. (This will help you prepare mentally for congregational prayer 4:43). Allah does not wish to place upon you any difficulty, but to make you clean and to perfect His blessings upon you, that you be grateful.<br />Many translators insert (wash) within brackets before 'your feet to the ankles'.<br />CUTTING OF HANDS IS BIBLICAL<br />5:38 (Theft is a crime that steals away the sense of security from a society). A habitual thief, male or female, must have their ability (to steal) cut off. This is the reward for their doings, and a deterrent from Allah. Allah is Almighty, Wise.<br />[For QAT’A, the so-called cutting of hands, please see 12:31. ‘Yadd’ = Hand = Ability. ‘Allah’s hand’ at many places in the Qur’an, of course, denotes His Power and Authority. So, consider all circumstances with wisdom, and take measures to prevent this crime in the society]<br />Here's the reference from Mathew Chapter 18, Verses 8-9 (King James Version).<br /><br />And if your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.<br />And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire.<br />Can anyone do that? Is it possible that Muslim translators of the Qur'an rendered 'Qat'a' literally under Biblical influence?<br />12:31 When she heard their gossip, she invited them, and prepared comfortable couches for them, and they schemed. She gave a knife to each of the women. Then, she called Joseph, "Come out unto them!" And when they saw him they flattered him and ‘cut their hands’. They exclaimed in their flattery, "Good Lord! This is no mortal man! This is but an angel!" [The governor's wife and her friends had planned to incriminate Joseph, and they were just buying time. They made marks on their hands to feign self-defense. There is absolutely no mention of the supposed "beauty’ of Joseph, a fabrication adopted by most commentators from the Bible! Secondly, the root word QATA' in this verse is of very special significance. Did these women chop off their hands? Must the thieves get their hands chopped off? Please see 5:38-39]<br />WWW.OURBEACON.COM FIRST<br />Your own Beacon has been the first ever open and effective voice raising the following points (and these are just a few examples):<br /> The term, "Five Pillars of Islam" is man-made.<br /> Salaat is not prayer or Namaaz. The fabricated ritual of five daily prayers and their exact, consistent methodology cannot be found in the Qur'an and all the books of Hadith combined.<br /> Restrictions upon women during their physiological cycles are man-made.<br /> Contrary to the Mullah claims, all Ahadith combined together fail to give us the tafseer (explanation) of even 10% of the Qur'an.<br /> The use of microphones in Masjids violates the 'Sunnah' and human rights.<br /> The Qur'an condemns only those who eat up usury and not the needy that are exploited to fall for it.<br /> Hijab and beard are Imamist and cultural traits.<br /> That the food of the People of the Book except what has been expressly forbidden, such as pork, is Permissible.<br /><br /> Digging out the Hadith La Talaqa Fil Ighlaaq (There is no divorce under duress. Ibn Majah). Divorce can take place only by following the Qur'anic procedure.<br /> Proving that the Battles of Jamal, Saffain and Karbala never took place.<br /> Highlighting that the Qur'an exempts from Saum (Abstinence, fasting) those who can undergo it with difficulty.<br /> That the Namaazis are the biggest violators of human rights. Please see: Who Contrived Namaaz?<br /><br />And more! Now we are hearing strongly affirmative echos from all parts of the world, Al-Hamdulillah!<br />WIFE-BEATING NOT ALLOWED<br />Most translations of the Qur'an influenced by fabricated Hadith convey the erroneous meaning that wife-beating is allowed in Islam.<br />QXPii (The Qur'an As It Explains Itself, 2nd edition)<br />4:34 Men are the protectors and maintainers of women. They shall take full care of women with what they spend of their wealth. Allah has made men to excel in some areas and women to excel in some areas. Men must see to it that women are provided for, and that they are able to stand on their feet in the society. So, righteous women are obedient to Allah’s Ordinances and guard their moral values even in privacy, the Values that Allah Commands to be guarded. If you experience animosity from women, apprise them of possible consequences. Next, leave them apart in their resting places. And (failing that) separate them. If they pay heed to you, seek not a way against them. Allah is Most High, Great. (So, try to rise above the occasion). [‘Nushooz’ = to show animosity or hatred 2:259, 58:11. ‘Wa’az’ = Apprise of the consequences 2:231, 3:66. 'Dharb’ = Example 13:17, 16:74, 36:13 = To stop = Walk away = Separate 18:11, 43:5 = To embark upon a journey 4:101 = Strike the road (begin to travel) 4:101 = To give examples 4:34, 13:17, 16:74, 36:13, 43:58 = To abstain from something 43:5 = To stop or prevent 4:34, 43:5 = To strike someone or something 2:60, 8:12, 7:160-161]<br />WOMEN HAVE THE RIGHT TO DIVORCE<br />4:19 O You who have chosen to be graced with belief! It is not lawful for you to force women into marrying or holding on to them in marriage against their will. Pressuring women to remain in wedlock by threatening to take away the marital gift is forbidden. A wife could forfeit the right to the marital gift only if she has indulged in clear lewdness. You shall treat your wives nicely. Even if you dislike them, it may happen that Allah has placed much good in what you have failed to realize.<br /><br />TWO/THREE/FOUR WIVES<br />Very often in the Qur'an 'You' pertains to, and addresses, the Muslim society.<br />A fabricated hadith ascribed to Hazrat Ayesha tells us that if you fear that you could not do justice with the wealth of the widows and orphans, marry other women of your choice 2,3,4 (And let the widows and orphans die on the street). Here is the Qur'anic Truth:<br />4:3 If you fear that the society shall not be able to do justice with orphans, (as may happen in times of war and political turbulence, the government shall announce a state of Emergency). In order to accommodate widows and orphans, men of sound finances and character shall be encouraged to marry these widows; two, three, and four (4:127). If you fear that you shall not be able to deal justly, then you must not take additional wives, and may continue with what you already have (4:129). This will prevent injustice and financial hardship. (Second marriage during peace time is a FRANK violation of the Qur’an)<br />WOMAN, CROOKED LIKE A RIB!<br />The myth of Eve created from Adam's rib is a Biblical statement adopted by our Mullahs adding that is why the woman is crooked. A fabricated hadith further states that the woman was created from the uppermost rib of Adam which is the most crooked. Leave her like that and reap advantage. Try not to straighten her, or she will break (but not become straight!)<br />4:1 O Mankind! Be mindful of your Lord Who created you from a single life cell. And created from it its mate, and from the couple scattered numerous men and women. Be careful of your duty to Allah in Whose Name you expect rights from one another, and strengthen your family ties. Behold! Allah is ever Watcher over you. [At the outset, it is imperative for humankind to know that all of you, men and women, have a common origin. He began the creation of life at the unicellular level. There was one life cell that divided into two, male and female (6:99). Evolution took place, as has been alluded to in this Book (16:8, 20:50, 21:30, 22:45, 30:20, 31:28, 51:49) Since all of you have this common origin, you must consider all mankind as one community (10:19, 57:25).]<br />MULLAHS ARE NOT MAULANAS<br />Mullahs are not "Maulanas". Maulana = Our Master<br />3:150 Remember, Allah alone is your MAULA (Master), and He is the Best of helpers. (9:51)<br /><br />Saying, "Maula Ali" is outright Shirk (associating others with Allah).<br />PARADISE ENCOMPASSES THE UNIVERSE<br />Paradise is not on the skies. Hell is not deep down in the core of the earth.<br />3:133 Move forward eagerly to the tranquil security that comes from your Lord, and to the Paradise that transcends spatial boundaries, encompassing the Heavens and the Earth. It has already been prepared for those who live upright. (Paradise is not confined to the Heavens. Like Hell, it begins right here in this worldly life).<br />ABOUT JESUS CHRIST<br />JESUS NEVER ASCENDED: Under the Biblical influence, most Muslims believe in the Ascension of Jesus. But that would be contrary to Divine Laws. He did not ascend to the skies. Allah is everywhere. Rafa' = To exalt or honor - Raise in degrees<br />3:55 "O Jesus! I will cause you to die of natural causes and I will exalt you in honor and I will clear you of the slander of the disbelievers. And I will cause those who truly follow you to dominate those who reject, until the Day of Resurrection. Eventually, all of you will return to Me, then I will judge among you about that wherein you used to differ."<br />JESUS, LIKE OTHER MEN: Jesus was born like Adam i.e. Adami, a man like others. Adam = Mankind, not the first prophet (6:84-86). Many tafseers say Jesus was like Adam since the latter was born without a father or mother. But, in that case, Jesus had only mother but no father, and that is no likeness at all.<br />3:59 Verily, with Allah, the example (or nature) of Jesus is that of Adam (other humans) who were initially created from dust and then evolved through different stages of life (22:5, 30:20). He created him (mankind) beginning from inorganic matter, then, He said unto him, "Be! And he is." (The process of procreation of the humans goes on, "IS". 'Kun fayakoon' = The moment Allah decrees a thing, it starts happening.<br />JESUS DIED HERE: He was never raised to the heavens. Some priests rightly propagate:<br />01. Muslims believe in the virgin birth of Jesus Christ. 02. They believe in his physical miracles. 03. They say he is alive up in the heavens. 04. They also believe in his second coming.<br /><br />Why don't they become Christians? Good question. Isn't it? But, are not these four dogmas non-Qur'anic fabrications of the Criminals of Islam? Aren't N2Is 90% Christian? Please see QXP 3:45-55.<br />JESUS WAS MARRIED: 13:38 And verily We sent Messengers before you, and We appointed for them wives and children as well. It was not given to any Messenger that he could bring a Sign (the requital people hastened for), but it came with Allah’s Leave (according to the Law of Respite). For every term (rise and fall of nations) there is a Written Law.<br />JESUS AND MARY MIGRATED: Jesus was never crucified (4:157). He died at a ripe old age (3:46).<br />23:50 And We made the son of Mary and his mother a symbol (of Our Grace). And, We gave them abode on an elevated resort, affording rest and security and fresh water springs. [They migrated from Can'aan after the attempted crucifixion 3:46. I find myself in agreement with some European researchers that the ten 'lost' Israelite tribes had ended up in today's Afghanistan and Kashmir and that Jesus came searching for them. Unfortunately, many Muslims dismiss this research simply because Mirza Ghulam Ahmad of Qadian endorsed their research in the 19th century. One must uphold the truth regardless of who denies it or accepts it]<br />VIRGIN BIRTH: One of the important injunctions of the Qur'an is that Allah makes Laws as He wills in the World of Command and enforces them in the World of Creation i.e. the Universe (7:54, 85:16). And then, He never changes them. The grand empire of human learning, development, invention, science and technology would have failed to come off ground if Allah’s physical Laws in the Universe were to keep changing. Pregnancy requires the union of the male and the female chromosomes. Allah never changes His Laws. Therefore, the idea of a virgin birth, although popular among the Christians and Muslims, is non-Qur’anic and absolutely erroneous.<br />Jesus is referred to as son of Mary because his mother was more prominent and also because his father, Joseph the carpenter, died at an early age. The Bible also refers to Jesus as son of man and as son of David. In fact three of the four Gospels in their gealogies name Joseph as the father of Jesus. Mary was the first revolutionary and that too, a feminine voice, against the man-made institution of monasticism. Let us note here a few salient points for the sake of clear understanding.<br /> Mary was a descendant of Prophet Aaron. Even generations after a prominent person, it was customary to call the descendants by his or her name. In Luke 1:5 Elizabeth, the wife of Prophet Zachariah, is referred to as, "One of the daughters of Aaron". Similarly, Mary is referred to as sister of Aaron in the Qur'an 19:28.<br /><br /> In 19:22-23 Mary is shown grieving, then talking to her husband. Marrying him in violation of the sanctuary rules, lack of shelter and labor pains all add to her grief which she is expressing.<br /><br />Now a few more important concepts given in the Qur’an that strongly negate the fallacy of the "virgin birth" of Jesus:<br /> Allah does all things according to His Laws (3:40,19:9) You will never find Allah’s Laws changing or deviating (6:34, 6:116, 10:64, 17:77, 18:27, 33:38, 33:62, 35:43, 40:85, 48:23)<br /> The example of Jesus, as far as God is concerned, is the same as that of Adam. He created him from dust, then said to him, "Be!", and he was (3:59)<br /> By Adam is meant all mankind (7:11)<br /> All humans are created from dust, then from a zygote, the union of male and female gametes. (Verses too many to mention).<br /> The Qur’an emphatically and repeatedly states that all human beings are procreated from both male and female chromosomes, without exception. (Again, verses too many to mention, but Surah Al-Baqarah should suffice).<br /> Even God won’t have an offspring since He never had a mate (6:101).<br /><br />Verse 19:22 narrates of Mary moving far off from her village. Since Mary had broken the rules of the shrine, she and her family kept the marriage with Joseph carpenter confidential. [Incidentally, much of this information also appears in The Apocalypse of Peter, Gospel of Mary and The Secret Book of James]<br />The Qur'an describes Zechariah and wife begetting Yahya a. s. against some odds but not against Allah's Laws. 3:40 Zechariah prayed to Allah, but then wondered, "My Lord! How could I have a son when old age has overtaken me already and my wife is barren?" He said, "So it will be, Allah does everything according to His Laws." (The infertility in his wife was cured 21:90).<br />3:43 She (Mary) was told by angels to gather courage, quit monasticism, submit to the Command of her Lord and join her family for leading a normal life bowing to the design that Allah has ordained for people.<br />3:45 Angels said, "O Mary! Allah gives you the good news through a word from Him. ----.<br />3:47 Mary exclaimed! "O My Lord, How shall I have a son when no man has touched me?" He said, "Just as Allah creates everyone according to His Laws (3:40). When Allah decrees a matter, it starts happening."<br />19:20 She said, "How can I have a son when no man has ever touched me? For, never have I been a loose woman!" (3:46, 19:28).<br /><br />About 3:45-47 please note that Mary is only engaged and not yet married to Joseph.<br />DID IBRAHIM A.S. CUT OUT BIRDS?<br />No! If the prophets of Allah needed physical evidence of resurrection, then everybody does.<br />2:260 Behold! Abraham said, "My Lord! Show me how You give life to the dead." He said, "Do you not then believe?" He answered, "Surely I do, but only to have a satisfying conviction in my heart." Allah told him to take four birds and train them in a kind manner, and then to leave them far apart on separate hilltops. And then call them and see them come in haste. Then know that Allah is Almighty, Wise. [Abraham wanted to understand the Revival of nations. At one call, the birds flew back to him. This is how mankind can be brought to the Divinely Prescribed Way of Life with decent training, giving them a new life]<br />ANYTHING, NOT JUST MEAT<br />The Mullahs have taught the masses to refrain from certain meats only. But 'anything' includes eatables dedicated to other than Allah, be it a temple, god, goddess, idol, tomb, monastery, saint, pir, imam. Think of the Koonda of Imam Ja'far Sadiq, Giarhween Sharif of 'Ghaus Azam' Jeelani, Bibi Fatima's Sharbat and Sweets, Prashad of Mandirs, Dargah Ka Charhawa (Immolation) etc.<br />2:173 He has forbidden for you: dead meat (carrion), and blood, and swine-flesh, and anything (not just meat) that has been dedicated to other than Allah (be it a person, an idol or a tomb 5:3) ----.<br />WIVES ARE TILTHS - WHAT?<br />According to Allama Khatib Baghdadi, 'Imam' Malik and 'Imam' Shafi'i used to have unnatural relationship with their wives quoting, "Your wives are your tilths." (Gharaib Fil Tahqiqil Mazahib).<br />It is pathetic to note a fabricated Hadith naming Hazrat Umar. The topic again was, "Your wives are your tilths." He said "O Messenger of Allah! I destroyed myself last night! I turned my ride prone."<br />But the verse mentions women in the society (Nisaa), not wives (Azwaj) as our historians and exponents would portray.<br />2:223 The women in the society are the guardians of your future generations, just as a garden keeps the seeds and turns them into flowering plants. So, whenever you meet with women socially, treat them with respect, keeping the aforementioned principle in mind. This conduct will go a along way to insure the<br /><br />betterment of the future generations. Send forth good today for the sake of tomorrow. Be mindful of Allah and know that you will, one day, face Him. O Messenger! Give good news to the believers.<br />SEE WHAT BUKHARI DOES: Abdullah Ibne Umar was reciting the Qur'an. When he reached verse 2:223, he asked Naaf'e whether he knew the application of this verse. Then he went on to explain: "Your women are your tilths therefore go to your tilths, as you please. If you wish, go into her . . . . . . (Bukhari 2:729). It is astounding that even the original Arabic text leaves a blank space here<br /><br />THE FALLACY OF RISK<br />EASY MONEY IS ALSO GAMBLING<br />It is a common misconception that stocks, mutual funds and any other investments are allowed as long as they carry a risk of loss in them. Well, there is risk of loss in gambling too.<br />Mayisarah (the term applied for gambling 2:219) is derived from Yusr (ease). Mayisarah then, in addition to gambling and games of chance, means easy money without labor. These problems and usury cannot be corrected until the Qur'anic Economic System is implemented as a whole.<br />2:219 They ask you (O Messenger), concerning alcohol, intoxicants, games of chance, and gambling and money earned without labor. Say, "There is great detriment in these things as well as some benefits for mankind. But the detriment of them is much greater than the benefit of them. They drag down the individual and collective social potential." ----.<br />RIBA = RETURN ON MONEY<br />RIBA = Usury = Interest = Capitalism<br />For decades now, the Pakistani officials, courts and Mullahs have been arguing about abolishing the interest system in the economics of the country. It is a blind man looking for a black cat in a dark room. Will he ever catch it? The issue is simple yet made into a complex problem by the "experts". The 1000 year old tagedy unfolds like this:<br />Mushaf Al-Madinah, the official Qur'an document of Saudi Arabia, on page 211 writes in the footnote, "Hazrat Umar wished that the Messenger had defined RIBA in his lifetime."<br />In other words there is no definition of RIBA in the Qur'an and Hadith. I think it is a gross insult to Allah and the exalted Messenger that they failed to define for us such an important principle of the Economic System! The Mullahs get their senses beclouded by conflicting traditions. Look into the Qur'an itself which claims that it is the Complete Guide. Could Allah forget? Could the exalted Messenger hold back this crucial information? Why is the Qur'anic Injunction not accepted by the "Islamic" countries? Well, because it is too revolutionary and because our Mullah is disabled from understanding the Qur'an.<br />Please focus on 2:274-279. The glaring conclusion we get is this: The return on labor is Permissible. The return on money is forbidden.<br />Page No. 163<br />Footnote: We find no verse in the Qur'an that chastises the exploited giver of usury. Allah and Rasool are at war with those who eat up usury.<br />ABROGATION<br />No Qur'anic verse was ever abrogated.<br />Mullahs insist that many verses have been revoked by Hadith and by one another! 2:106 points to abrogation of many of the old Biblical Laws.<br />2:106 Any Message (of aforetime) that We revoke or cause to be lost to history, We replace it with a better or similar one suitable to the times. Do you not know that Allah is the Supreme Controller of all things and events in Time and Space? [Some of the People of the Book question why a new Revelation was necessary. The evolution of human civilization has now come to a point where the Final Message for all mankind, can be given, implemented and preserved forever. So, the Qur’an is now the perfected Message for all mankind at all times, its preservation guaranteed by none but the Almighty Himself. 5:48, 6:115-116, 15:9, 16:101, 22:52]<br />FOOD FROM THE HEAVENS<br />Manna-was-Salva 2:57<br />It was not fried quail and rice biryani descending from the sky as many translations portray. ANZALNA many times refers to Allah's blessings attained by following His Commands and establishing His Rule on earth.<br />2:57 When you mended your ways, We overshadowed you with Our Grace and We bestowed upon you Our Bounties in abundance, saying, "Partake of the decent things We have provided you." And they did no harm to Us, but they certainly harmed their own ‘Selves’.<br />[‘Manna-was-Salwa’ = Allah’s provision of sustenance that reaches all members of the community indiscriminately. Literally it also means fowl meat and sweet fruit. 'Tayyab' = Decent and clean = Of one's liking = Not forbidden in the Qur'an = Harmless = That helps the psyche and soma = Pleasant]<br />REBELLIOUS MENTALITY<br />Kill 70,000 people?<br />Many tafseers tell us that Moses ordered the Israelites to kill one another. And they killed 70,000 of their own folk! Even Pickthall, influenced by Hadith, translates, "Kill the guilty yourselves." Also notice the acceptance of repentance in the end.<br />Page No. 164<br />2:54 When Moses returned, he said to his people, "O my people! You have hurt your own ‘Selves’ by worshiping the calf (7:148-156). So, turn in repentance to your Maker and kill your ego (rebellious mentality 12:53). This will be best for you in the Sight of your Maker." Thereupon He turned toward you accepting your repentance. Verily, He is the Acceptor of repentance, the Merciful.<br />FAREWELL SERMON: 3 VERSIONS<br />GREG W. KAVALEC<br />There seems to be 3 versions of Last Sermon of the Prophet.<br />Here are the references to the three versions of one sentence in the Sermon.<br />01). I leave with you the Quran and my Sunnah. Muwatta, 46/3<br />02). I leave with you the Quran and Ahl al-bayt. Muslim 44/4, Nu2408; Ibn Hanbal 04/366; Darimi 23/1, Nu 3319.<br />03). I leave for you the Qur'an alone you shall uphold it. Muslim 15/19, no.<br />1218; Ibn Majah 25/84, Abu Dawud 11/56.<br />So... Quran & Ahl ul Bayt 1 out of 3. Quran & Sunnah 1 out of 3. Quran 3 out of 3 that should speak to the issue. But will it?<br />KHALIFAH<br />Mankind: Administrator not successor 2:30<br />2:30 Khalifah is usually translated as successor, viceroy, representative, vicegerent, inheritor etc.<br />Fact: God appointed humankind to administer the affairs of the planet earth in the Light of His Commands, in other words, given supremacy over other creation.<br />Mankind is not Allah's Khalifah. The Qur'an only says, a khalifah, not My khalifah. God has not resigned! They have been appointed as administrators in their limited capacity. They should use this limited capacity to their best, establishing the Divine Order on earth.<br />MIRACLES<br />Page No. 165<br />"One who disbelieves in miracles is an infidel, and one who believes them is a fool." :-) [Talmud]<br />The Qur'anic position:<br />12:108 Say (O Prophet), "This is my way. Resting my call upon reason, I am calling you all to Allah - I and they who follow me." (We do not invite through blind faith, vague dogmas or by stunning your intellect with miracles). Glory to Allah! And I am not one of those who ascribe divinity in any form besides Him."<br />01. God never changes His Laws.<br />02. Prophets are not magicians.<br />03. God wants us to believe in Truth by using our faculties and not by stunning our intellect with miracles.<br />04. The references to the miraculous phenomena in the Qur'an are all allegorical e.g. giving sight to the blind and life to the dead indicate opening people's eyes to reality and putting in them the spark of life worthy of human existence.<br />05. In numerous verses in the Qur'an, the prophets are shown refusing to submit to the demands of miracles saying, "I am just a human being like you."<br />06. Allah repeatedly says that the kind of physical signs they are looking for, become obvious to them when the Period of Respite is over and their annihilation is imminent.<br />DOES GOD CREATE EVIL?<br />Billie Graham's confusion: The famous, knowledgeable and highly respected Evangelist, Billie Graham was heard on TV saying, "I don't know why God created evil!" Sir, the Qur'an has the answer.<br />113:1 Say, "I seek refuge with the Lord of the Rising Dawn.<br />113:2 From the evil aspects of created things.<br />God does not create evil at all. It is our use of things that makes them good or evil. Using a cliche here: A knife in the hands of a surgeon is life-giving thus good, but in the hands of a killer it is evil.<br />TAFSEER IN AHADITH<br />Page No. 166<br />ARIF SHAMIM<br />Bukhari, chapter 872 (p932 vol.2 on my edition)<br />Hoor-um-maqsooratun-fil-khiyam<br />One tent in the Paradise will be an emptied pearl. It will be 60 miles wide. Every tent will have unspecified number of corners and in every corner there will be a multiple number of Hoors. The believer will roam from one corner to the other to (use) these HOORS. Hoors in one corner will not be able to see others because of miles and miles of distance (to let the lusty believer do what he wants).<br />The funniest part is that Allah will stroll among them wearing a Hijab, the Hijab of His Glory, if that makes any sense to you!<br />COVERING HIMSELF IN FEAR<br />In Surah 73, Al-Muzzamil denotes an extremely competent selector of virtuous human beings. He admits the best people into his caravan and takes them along toward a noble destination. He is a great leader. Unfortunately, Al-Muzzamil has been given a very feeble translation in almost all works meaning someone who is shivering and covering himself with a blanket! Fabricated Hadith applies this meaning to the condition of the Prophet (S) upon receiving the first Revelation. See the next caption.<br />THE FRIGHTENED, SHIVERING MAN: In Surah 74, Al-Mudaththir means the Founder of a Most Benevolent Order, and not "The frightened, shivering man asking for a blanket!"<br />It is highly tragic that a fabricated story found a place in our ancient history and lives to this day. Tabari, ibn Hisham, Shibli, Maududi et al want us to believe that the exalted Messenger was terribly frightened at the first Revelation. That he came home shivering and his caring wife Khadijah (RA) covered him with a blanket. She reassured him and then took him to her Christian cousin Waraqah bin Nawfil who was a scholar of the Bible. It was he to confirm that Muhammad (S) had received Revelation through Angel Gabriel! Waraqah still does not embrace Islam! It is amazing that billions have been buying this story for one thousand years. Ladies and gentlemen, will you?<br />SALVATION<br />Salvation vs the Supreme Triumph: It is worth noting that Islam invites and takes humankind above and beyond salvation (Najaat) to the Supreme Triumph and Signal Victory (Fauz-o-Falaah) in both Worlds. Salvation is negative in the<br />Page No. 167<br />sense that in this concept a person is delivered from a certain affliction. It is supposed in ancient mythologies that life in itself is a pollution of the soul with matter.<br />DO NOT TOUCH THE QUR'AN!<br />La Yamussuhoo Illal Mutahharoon 56:79 (None touches the Qur'an but the Mutahharoon)<br />Why do Mullahs and Mullanis have problem understanding the Qur'an?<br />N2I meaning: No one touches the Qur'an but those who have done ablution (wudhu). Will the hands burn?<br />Another N2I meaning: Only angels touch the "Master-copy" in the heavens.<br />Sensible understanding: Only those who approach the Qur'an with clear minds uncontaminated with pre-conceived notions and extrinsic sources, will be able to understand it.<br />CHAOTIC MASJIDS<br />And the Sunnah Merchants: I have lived in the West for 25 years. I am yet to see any commotion in or outside a church, mandir, gurdwara or synagogue, as opposed to what we so frequently experience in our masjids. Wrong locations, parking problems, indiscipline, loud conversations, rush, noise pollution, suffocating ventilation, Imams screaming on loudspeakers, in short, total chaos.<br />In the USA the N2Is build multimillion dollar masjids and then go around begging in the name of "fund-raising" thus depleting the community resources and paying huge interests. Often the money ends up in courts due to fighting 'leaders' and factions. What is their output? - More of the Number Two Islam. And no social service at all! Jews, Christians, Hindus and Buddhists are doing a much better job of social welfare. It is indeed amazing to see the tolerance of the "Infidel (Kaafir)" West, public and government. Can any non-Muslim temple create this nuisance in the so-called Islamic countries?<br />CHARITY VS ZAKAAT<br />Verse 9:60 is not about Zakaat. It is about Sadaqaat or alms and charity. Frequently, the eight categories mentioned here are preached as the recipients of Zakaat.<br />Page No. 168<br />9:60 The (funds that the Central Authority receives as) Alms and Charity belong only to the following categories:<br /> The poor who are not able to earn enough living to meet their basic needs.<br /> Those whose running businesses have stalled or the ones who have lost their jobs, who have become needy with their active lives coming to a standstill.<br /> Officers that have been appointed by the government to collect alms and charity.<br /> Those who are hindered from joining the Divine System for financial reasons.<br /> To free men and women from bondage of any kind: physical slavery, unjust captivity, and oppression from any quarters.<br /> Those pressed under the load of ransom or heavy debt from an enemy.<br /> Defense of the Ideological State, in the Cause of Allah.<br /> The wayfarer who becomes needy, or travels to the believers in destitute condition, and the homeless son of the street.<br /><br />This is a Duty from Allah. He is the Knower, the Wise and His Commands are based on Knowledge and Wisdom.<br />[It is important to bear in mind an almost universal misconception among Muslim scholars and the masses about the above mentioned eight categories. They understand them as pertaining to Zakaat. But Zakaat indicates a Just Economic Order where everyone in the society flourishes. The cornerstone of Zakaat is spending whatever is more than we need, in the Cause of Allah (2:219). In more concrete terms that means turning our extra income voluntarily to the Central Authority who, in turn, will transform the State where everyone works according to his capacity and is paid according to his needs.<br />The Central Authority can set up a mandatory percentage of income as taxes on its citizens which would vary according to the needs of the time, be it 2.5%, 5% or more or less.<br />The above verse is talking about SADAQAAT (alms and charity) and not ZAKAAT. Sadaqaat are meant to be an interim arrangement applicable any time, until the Divine System is established and the Just Economic Order is set up in the society]<br />NO BONDAGE, PERIOD<br />8:67 No captives allowed except temporarily as the prisoners of war. And they must be freed once the war is over (47:4).<br />Page No. 169<br />Slavery was abolished by the Qur'an, by the exalted Messenger. But N2Is like Mullah Maududi insist it is still allowed. Moreover, he writes, "The POW women should be distributed among the Muslim soldiers and the soldiers should use them." How about Muslim women captured by the "Infidels"? Shame on his followers!<br />The Mullah will translate this verse something like this: "It is not befitting for a prophet that he hold captives until he has shed sufficient blood on earth -------."<br />8:67 It is beyond the dignity of a Prophet that he may hold any captives, except temporarily, during warfare. [They must be freed at the conclusion of hostilities by way of kindness, for ransom such as exchange of prisoners of war, and there is no third option 47:4] You may desire the fleeting gains of this world, but Allah desires for you (the good of) Eternity. For, Allah is Almighty, Wise. (He knows your true welfare).<br />EID-E-MUBAHILA<br />MUBAHILA (A cursing contest) is a terribly important, though fabricated, concept among Qadianis and Shiites. Only the former practise it today ending up with nothing but embarrassment and apologies. The latter call it Eid, a Festival.The Fake history makes the so-called Muslims ignore the Book of Allah, draining their energies in petty disputations and waste of time. No wonder they are humiliated everywhere.<br />3:61 If anyone argues with you concerning him (Jesus) after the Knowledge has come to you, then say, "Come! Let us call upon our children, and your children, and our women and your women, and our people and your people to leave one another alone knowing that Allah's condemnation is upon the liars." (‘Bahl’ = To leave alone = Let someone hold on to his views = Let others do as they will = Erroneously, but commonly, 'Mubahila' = A contest of mutual cursing. The word is not present in the Qur'an).<br />[This verse is commonly subject to conjecture through 'Shan-e-Nuzool'. Some exponents assert that the exalted Prophet is being told here to run a cursing contest with some disputing Christians from Najran! - That the Christian debaters brought their families and the Prophet (S) brought in with him Hazraat Ali, Fatima, Hasan and Husain. Seeing the noble Ahle-Bayt (Household), the Christians became frightened and ran away from the contest. Doesn't the story betray the intention of the fabricators trying to prove the glory of aforementioned personalities?]<br />THE FORBIDDEN TREE<br />The Bible says the Forbidden Tree was that of knowlege. Mullah says it was wheat. But it is a plant, not tree. Other Mullahs say it was sex.<br />Page No. 170<br />In fact, the Tree signifies branching and division among humankind.<br />7:19 "O Adam! Dwell you and your wife in the Garden and eat from whatever you may wish; but do not approach this one tree, lest you become wrongdoers." [Contrary to the popular beliefs that the Forbidden Tree was the tree of knowledge, fruit of this plant and that plant, or of sexual charms, it refers to humanity dividing itself like the branches of a tree 2:35-36, 2:213, 20:120]<br />THE POOR QUR'AN<br />Al-Qur'an is the most pitiable book in the world. It is 'recited' at supersonic speed. It is "finished" by N2Is 5-10-20 times in Ramadhan. It carries the distinction of being the only book in the world which is read without understanding. Almost all its translations and explanations are victims of fabricated Hadith, and thus, make no sense or convey wrong meanings. Moreover, the Ummah sings it in competition.<br />THE DIVORCE PROCEDURE<br />Muslims in general get confused at the hands of Mullahs, the so-called Ulama. The obvious reason is their abandonment of the Book of Allah. Here is the clear, Ultimate Qur'anic Guidance.<br />The Qur'an gives some very important and clear Laws for divorce in addition in 2:228-234, 4:3, 4:19, 4:35, 4:128, 33:49, 58:1-3, 65:1-4.<br />NO ROOM FOR INSTANT DIVORCE: According to the Qur'an, there is absolutely no room for an instant divorce. The process must take months with involvement of arbiters in order to allow reconciliation between the husband and wife.<br />THE QUR'AN DISREGARDED: It is highly unfortunate and shameful that Muslim jurists have been ignoring and practically revoking these clear verses of the Book of Allah for centuries, in favor of their own conjecture. According to their exploitative and erroneous edicts, if a husband utters the word "Divorce" three times in anger or under any kind of duress or even in a stage drama or movie, divorce takes effect instantly. What a mockery of the Qur’an! They are then decrared unlawful for each other and anyone eating or drinking in their homes commits Haraam!<br />THE SOMERSAULT: It is interesting to note that the so called Fuqaha (Jurist Mullahs) who otherwise uphold Hadith in preference to the Word of Allah, conveniently disregard even their 'treasure' whenever it suits their whims or purpose. In this instance, there is a Hadith in Ibn Majah. The exalted Prophet is reported to have said, La talaqa fil Ighlaq = There is absolutely no divorce under<br />Page No. 171<br />any kind of duress, coercion, suddenness, anger etc. This Hadith which is in total harmony with the Qur'an remains obscure to or hidden by the Ulama.<br />HOMES BELONG TO WOMEN: 65:1 O Prophet! When you men intend to divorce women, make sure that the waiting period is observed. Keep precise account of this interim period. Be mindful of Allah, your Lord. Never expel them from THEIR homes, nor shall they themselves leave their homes unless they commit open immorality. ----.<br />TWO WITNESSES FOR DIVORCE, 65:2 And so, when they have reached their waiting term, either retain them in kindness or part with them in kindness. And let there be two just persons among you to witness, and establish the evidence straight for Allah. -----.<br />ARBITERS: Three months of attempts to effect reconciliation by arbiters is one of the pre-requisites for divorce. 4:35 (Families and communities must adopt a proactive approach regarding a husband and a wife in discord). If you fear a breach between a husband and wife, appoint two arbiters, one from his family and one from her family. If they decide to reconcile, Allah will help them get together. Verily, Allah is Knower, Aware.<br />THE ENTIRE DIVORCE PROCEDURE ALLOWED TWICE IN A LIFETIME: 2:229 In a given couple's lifetime, a divorce is permissible twice. (The whole period of divorce i.e. three menstruations / three months, or until delivery can be taken back twice). ------.<br />HALAALAH OR HARAAMAH? Here comes the most shameful deed unique to the Mullahs in the whole world. They maintain that for reconciliation, the senselessly divorced woman has to go through Halaala (planned marriage with another man for one night followed by divorce in the morning. And it must involve sexual intercourse!). Mullahs offer their own "Noble Services" for being the bridegroom for one night and even charge a hefty fee for it! "Authorized" Halaala offices abound in many so-called Muslim countries!<br />THERE IS NO ROOM FOR KHULA: The word Khula' does not appear in the Qur'an. It is an Imamist fabrication meaning that a woman seeking divorce has to go to a court of law begging for it, a process that takes upto 30 years in the "Muslim" societies). 4:19 O You who have chosen to be graced with belief! It is not lawful for you to force women into marrying or holding on to them in marriage against their will. ------.<br />'IDDAH, THE WAITING PERIOD<br />2:228 After divorce, women shall wait three menstruations before remarriage. There is no waiting period for a woman who is divorced before intimate relations with her husband (33:49). And it is three months if they do not<br />Page No. 172<br />habitually menstruate (65:4). They shall not conceal pregnancy if they believe in Allah and in the Hereafter. In case of pregnancy, their waiting period shall be until delivery (65:4). And during this period their husbands would do better to take them back if both of them desire reconciliation. The husband and the wife have the right to reconcile during this waiting period of the wife. Women, by Ordinance, have rights similar to men. Men, however, do not have a waiting period for remarriage for obvious physiological reasons. That is where men are on a platform different from them. (2:228-234, 4:3, 4:19, 4:35, 4:128, 33:49, 58:1, 65:1-4). The Waiting Period is four months ten days for widows. (2:234) Those among you who die and leave wives behind, they shall wait four months and ten days before they remarry. ---.<br />WOMEN NOT TO BE HOME-BOUND DURING WAITING PERIOD: The Qur'an places only one restriction, remarriage. But under the "Imamist" influence a divorced Muslim woman or widow is expected to live a life of complete asceticism and deprivation during the Waiting Period. She is told not to leave her home, see any visitors, participate in any ceremnoies, socialize in any form, dress decently, wear new clothes, use perfumes or even light make-up, etc etc.<br />NAAQISAATI 'AQLINW-WAD-DEEN<br />ARIF SHAMIM<br />Here is a fabricated saying ascribed to the exalted Prophet: Passing by a group of women the Rasool (S) said, "Give charity O Women! Most of you women will be in the Hellfire because you are Naaqisaati 'Aqlinw-Wad-Deen (Deficient in Intellect and Religion)." A woman protested why they would be in the Hellfire, and how they are deficient in intellect and Deen. Then he went ahead to explain that women cannot pray or fast during menstruation and the witness of a woman equals one half of a man's witness. Ref: [Hadith Bukhari (volume 1) Kitabul Haidh (The Book of Menstruation) chapter 208, Tarke Hayedis Saum (Leaving of Saum by a menstruating woman) Hadith # 295]<br />Without any doubt, you will find Mullahs and Mullanis trying to defend and rationalize even this great insult.<br />MEN ARE NOT MASTERS OF WOMEN<br />4:34 Men are not Rulers over women.<br />An-Nisaa 4:34 "Rulers, in charge, watchers, masters, directors, guardians" are not the correct translation of Qawwamoon. Mullah Imam Ghazali wants us to believe on the authority of a Hadith that as soon as she weds, a woman becomes the maid of her husband!<br />Page No. 173<br />Qawwamoon = Protectors, maintainers. Men should see to it that women are able to stand on their feet in the society.<br />GOD DOES NOT TRANSFIGURE<br />ARIF SHAMIM<br />Hadith would even tell you that rats are Israelites since thy refuse camel's milk! Do they? Hadith would also tell us that a group of Israelites was transformed into an animal of the land.<br />Anu Dawud Hadith Number 3786 Chapter 1431 Pg 1069 Vol III<br />Narated By Thabit ibn Wadi'ah: We were in an army with the Apostle of Allah (pbuh). We got some lizards. I roasted one lizard and brought it to the Apostle of Allah (pbuh) and placed it before him. He took a stick and counted its fingers. He then said: A group from the children of Isra'il was transformed into an animal of the land, and I do not know which animal it was. He did not eat it nor did he forbid (its eating).<br />WHAT IS SATAN?<br />See QXP 2:169<br />It is our selfish desire. The exalted Messenger is reported to have said, "Every person has a Satan/Iblis within." The noble companions asked, "Even you O Messenger!" He said, "Yes! I have made it Muslim". This obviously means that he had absolute total control over his desires in submission Allah's Commands.<br />JONAH & THE WHALE<br />Whale is a mammal, not fish. Contrary to the Bible and our stealthy exponents, the Accurate Qur'an states that it was a Hoot (fish) that had grabbed Jonah (Younus a. s.) in her teeth. Whale, living on planktons, has a throat too narrow even to swallow a chicken. How could she swallow Hazrat Younus?<br />YOUNUS A.S. AND THE AYAT-E-KARIMAH: Please see 37:139-145<br />Story goes that Prophet Jonah was swallowed by a huge fish and then he remained in its belly for 40 days. Had he not read Tasbeeh Ayat-e-Karimah, he would never have gotten out. La Ilaha Illa Anta Subhanaka wa Inni Kuntu Minazzalimin. He read it 125,000 times and the fish vomited him out after 40 days! Result: Even today Muslim women and men, when confronted with with a serious problem, sit down in groups and complete the count.<br />Page No. 174<br />Now please see the above verses in QXP.<br />1. The fish, probably a shark, never swallowed him. It only grabbed him in its teeth.<br />2. Musabbeh or Sabbah means a good swimmer, and not a tasbeeh-reading rosary-beader.<br />MEN SHOULD WEAR HIJAB<br />N2I men must bear Burqas and Hijabs<br />The N2Is want us to believe that Ummahatil Mu'mineen (Mothers of believers) like Aisha r. a. and other sahabiat (lady companions of the exalted Prophet) used to observe Purdah (veiling or talking from behind a curtain) even to blind men saying, "So what if he cannot see me, I can see him!"<br />This carries the connotation that even women's hormone levels are pemanently in danger of revolting, if they can see men. Doesn't that necessitate all N2I men to wear Burqas and Hijabs? The Number Two Islam (N2I) kills common sense by taking away Reason. The Criminals of Islam have done all the thinking for them!<br />SEAL OF THE PROPHETS (33:40)<br />N2Is want us to believe that a prophet is distinct from a messenger. According to the Qur'an, by virtue of receiving the Revelation that individual used to be a Nabi (Prophet or Apostle). And by virtue of conveying it, the same man was a Rasool (Messenger). The distinction was concocted and propagated by N2I Imams, Sufis, Qadianis and Rashad Khalifa to pave the way for their own claims to Revelation. Similar is the dogma of a prophet that came with Shari'ah (Law), and a prophet that came without it, i.e. he came only to deliver sermons like the Mullahs. But, these are man-made dogmas. Please refer to 33:40 for an understanding of the Seal / Finality of the Message.<br />Strangely, our exponents bring a Hadith here claiming that the exalted Messenger had a hairy lump between his shoulder blades and that was the Seal.<br />WHO FROWNED?<br />Verse 74:42 names no person, but it alludes to the behavior of a Qureshite adversary, probably Waleed bin Mugheera, a wealthy man with a large family and following. He was scornful to the poor and his habit of frowning at the poor ('Abasa) is also mentioned in 74:22. But our exponents, under the influence of forged Hadith, insert the name of the exalted Messenger in 74:42 within brackets,<br />Page No. 175<br />trying to indicate that it was he who frowned when a blind poor man came to him! Would he? Then they try to explain it away apologetically. I have heard a priest arguing, "Look, a blind man comes to Jesus and he gives him vision. But when a blind man comes to Muhammad he repels him." Could I blame the priest?<br />QUEEN SHEBA'S LEGS<br />27:41-45 Did Queen Sheba bare her beautiful legs? According to Mullahwood Productions, she did!<br />"Wa Kashafat ‘an saqayiha" idiomatically means that she was spellbound, and not that she bared her calves as commonly rendered by our "experts". For example, tying one’s hand to the neck means miserliness.<br />The ancient Imams and their blind follower Mullahs want us to believe that the visiting Queen Sheba of Yemen [Bilqees] was gorgeouslly beautiful and Prophet Solomon fell in love with her. But he heard that she had hairy legs. So, he built a glass floor in his castle to look at her legs in the reflection. Sheba understood the smart move and she lifted her garment knee high. Her legs were not only hairless but they were transparent and Solomon could see the bone-marrow in them! What standards of beauty! What transpired at night is anybody's guess. But Imam Jozi and some Biblical literature maintain that the product of this conception came out to be the devastating King of Babylon, Nebuchadenezzar!<br />DUROOD & PBUH (Peace Be Upon Him)<br />For centuries, the Mullah has been translating Sall-Allahu 'alayhe wa-sallam as "Peace be upon him" after the exalted Messenger's name. Of course, peace is upon him. It is the Mullah who needs peace; peace from propagating N2I, the Number Two Islam. Sall-Allahu 'alayhe wa-sallam means, "Allah sends His blessings and salutations upon him and supports his Mission."<br />Ironically, the Muslim is told to send Durood on the exalted Prophet. The Persian word Durood is non-Qur'anic and it means, "To cut off something from its root!" Noticed the malice?<br />33:56 Verily, Allah and His angels send blessings upon the Prophet and support his Mission. O You who have chosen to be graced with belief! Send blessings on him, salute him, and support his Mission in humble submission.<br />DOES THE QUR'AN APPLY TO MUSLIMS?<br />It is pathetic that our mullahs think that about 60% Verses of the Qur'an apply to the Hereafter, 30% to the Kafir infidels and only 10% to Muslims. And that 10% is nothing but ritual!<br />Page No. 176<br />Example 1:-6-7: Maghdhoob (Upon whom Allah's wrath has befallen) is for Jews and Dhaalleen (Those who have lost the Way) for Christians! Ahbar and Ruhban (9:34) apply only to the Jewish and Christian clergy and not to the Muslim priesthood, the Mullahs and Sufis!<br />9:34 O You who have chosen to be graced with belief! A great many religious leaders, Rabbis, Priests, Monks, Mullahs, Sufis, Brahmans, Yogis, and Mystics devour the wealth of mankind in falsehood, and debar them from the Path of Allah. ----.<br />WHO ARE ULAMA?<br />Ulama = Scientists, not Mullahs<br />35:27 Have you not seen that Allah causes water to fall from the height. And from the same water We produce fruit and flower of different color, just as in the mountains are streaks of varying colors; white, red, and varying shades of black.<br />35:28 And of human beings, and other creatures, and the cattle have diverse colors. This is how it is: Of all His servants only the ULAMA get some idea of the Glory of Allah (by examining the wonders in Nature. ULAMA = men and women of scientific knowledge. They understand that) Allah is Almighty, the Absolver of imperfections.<br />The term does not apply to Mullahs who can only tell you about petty rituals such as which side to sleep and not to sleep, wake up, step in and out of home, rinse your mouth, do wudhu or wash the private parts.<br />HAZRAT IBRAHIM AND THE FIRE<br />Was Abraham thrown in the fire?<br />21:68 The priesthood of the temple instigated the masses, "Burn him alive and uphold your gods if you are going to take any action!"<br />21:69 But We said, "O Fire! Be you cool, and security for Abraham." (The fire of their rage was cooled down in time 29:24-26, 37:88-89).<br />21:70 And whereas they schemed against him, We made them the true losers.<br />21:71 And We rescued Abraham and (his nephew and close companion) Lot to the land that We blessed for all people. (They migrated from their homeland of Ur in Mesopotamia, today's Iraq, to Syria-Palestine that was blessed with a long line of Prophets).<br />Hadith: Kill the chameleon wherever you find it since it was blowing its breath to increase the flames around Ibrahim a. s.<br />Page No. 177<br />DID THE PYTHON SWALLOW SNAKES?<br />Was Prophet Moses a master magician? No, David Copperfield and other masters of illusion can show bigger "magic".<br />7:117 We inspired Moses to respond with Conviction, and it swallowed the rhetoric of the debaters.<br />7:118 The Truth was vindicated and their arguments were manifestly proven wrong.<br />Sahr and Sahir and derivatives, in addition to magic and magician, include eloquence, lie, spellbinding, and stunning speech.<br />ME'RAAJ (ASCENSION)<br />Allah Is Not Confined To the Heavens.<br />The exalted Messenger never ascended to the heavens. Allah is everywhere. Our brilliant Muhaddithin and historians bring a lot of irrational and contradictory material on this subject:<br />01. Me'raaj happened in Madinah. But the word Me'raaj is not found in the Qur'an. 02. No sorry! It happened in Makkah. 03. It happened just before Hijrah. 04. Sorry! It happened 9 years before Hijrah. 05. The Prophet was sleeping at Umm Hani's house. Gabriel held his hand and took him to Allah up there in the heavens. 06. Oh no! (That would be a slander). He was sleeping in the Ka'bah. 07. Gabriel opened his chest and poured faith and wisdom from a platter of gold before taking him up there. 08. Sorry! That surgery was performed when he was 3 years old. 09. Gabriel took him straight to the heavens. Sorry again! The angel first took him to Jerusalem. 10. No, it was not Gabriel. Burraaq (The Santor with the head and face of a beautiful woman and the body of a horse) carried him to the heavens at lightning speed.<br />These are not even 1% of the insults. The real ascension of the exalted Messenger was his character, and not some kind of Greek Mythology.<br />MAKKI VS MADANI<br />When we study the Qur'an we find that the conjecture of the historical background of individual verses of the Qur'an (Shaan-e-Nuzool) is an exercise in<br />Page No. 178<br />total futility. Instead of explaining, it distorts the meaning and binds the timeless verses to particular supposed incidents. Likewise, trying to establish whether a certain Surah was revealed in Makkah or Madinah is practically irrelevant to the Glorious Message. The N2Is wasted centuries in this fruitless endeavor.<br />THUNDER IS AN ANGEL<br />13:13 And the thunder and the other angels strive to glorify Him by carrying out their duties in awe of Him. And He it is Whose physical Laws let loose the thunderbolt to strike the earth. And yet they stubbornly argue about Allah’s Laws (and fall for superstitions). Though Awesome He is in Power!<br />The exalted Messenger is reported to have said that the lightning thunder is one of the angels of Allah. The Qur'an confirms the fact that angels are the physical laws and forces of Nature operative in the Universe.<br />DID MOUNT SINAI REALLY BECOME DUST?<br />Contrary to most translations, the mountain never crumbled to dust. Mount Sinai is still in existence in the Sinai Peninsula. The most easily accessible reference is Tafhimul Qur'an by Maududi, Urdu Volume 2, page 76 footnote along with a topographical map. In English you may want to check the explanation of Al-A'raaf 7:143. Inspite of giving all that info, Mullah Maududi, maintains that the mountain did crumble to dust. What a glaring example of blind following!<br />7:143 When Moses arrived at the appointed time, and his Lord spoke to him, Moses said, "My Lord! Give me the power to better perceive You." His Lord said, "You will not perceive Me unless you look pensively at the mountain. If it remains firm in its place, then shall you perceive Me." (You will realize that even a single mountain is made of countless particles that were scattered as dust and it is your Lord Who has made it stand firm.) Thus did his Lord choose for the mountain to be a manifestation of His Glory. Moses thought of the mountain as dust and was stunned! When he recovered his senses, he said, "Infinite are You in Your Glory! I turn to you repentant and I am among the foremost believers."<br />[The 7,359 feet high Mount Sinai is standing to this day and houses St. Catherine's monastery. Therefore, contrary to popular literal translation of this verse, its understanding in allegorical terms is the only correct option. Also, a Prophet of God is unlikely to demand beholding God in physical form. See 2:55, 2:118, 7:155. Now let us suppose that it was some other mountain that had crumbled to dust. In that case, the place would most certainly have become the greatest historical relic of all times.<br />Let us see how the ancient Imams handled this verse. They concocted a Hadith ascribing it to the exalted Messenger, "The Prophet, after reciting this verse (7:143), placed his thumb on the little finger and said that only this much of the Glorious Light of Allah had touched the mountain. Therefore, only that much<br />Page No. 179<br />portion of the mountain was affected!" (Ref. Ma'arifil Qur'an, by Mufti A'zam Pakistan, Maulana Mufti Muhammad Shafi', quoting Anas bin Malik from Tirmizi, Hanbal and Hakam). Whoever made up this Hadith forgot that the literal translation was talking of the whole mountain crumbling to dust]<br />GHILMAN = CHILDREN, NOT SLAVES<br />Verses13:23, 52:24, 56:17 and 76:18 52:24 mention Vildan and Ghilman, often translated as young slaves in Paradise. The correct meaning is children, but the Mullah wishes to see slavery even in Paradise!<br />'IBADAH IS NOT WORSHIP<br />51:56 And I have not created (people) the nomads and the urbanites except that they serve Me. [‘Ibadah, usually translated as worship, truly means serving Allah by serving His creation. Allah does not care for empty rituals 2:177. 'Ibadah of idols indicates their worship and service]<br />PUNISHMENT IN THE GRAVE<br />Volumes have been written about the supposed horrible punishment in the grave. See how beautifully the Qur'an demolishes the man-made conjecture. Allah knew what games people would play.<br />36:51 And when the Trumpet is blown, behold, out of their disintegrated states unto their Lord they will run. (‘Ajdaath’ = Bodily remains = Graves = Disintegrated states).<br />36:52 They will exclaim, "Oh, woe unto us! Who has awakened us from our beds of sleep? This is what the Beneficent promised, and the Messengers spoke the truth." ('Marqad' = Bed of sleep = Resting place. The concept of punishment in the grave is non-Qur’anic and, hence, wrong)<br />Now see the fabrication. Muslim Book 004, Number 1212:<br />Aisha reported: The Holy Prophet (May peace be upon him) entered my house when a Jewess was with me and she was saying: Do you know that you would be put to trial in the grave? The Messenger of Allah (May peace be upon him) trembled (on hearing this) and said: It is the Jews only who would be put to trial. Aisha said: We passed some nights and then the Messenger of Allah (May peace be upon him) said, "It has been revealed to me, you would be put to trial in the grave." Aisha said, "I heard the Messenger of Allah (May peace be upon him) seeking refuge from the torment of the grave after this."<br />Did you notice the inventor of this Hadith trying to cast doubt on Revelation?<br />Page No. 180<br />HOW TO HANDLE WORN OUT VERSES<br />The Islamic clergy will tell you to either throw the pages in a river or dig a 'grave' to bury them. Does the Qur'an say that? No, the Book clearly tells us that Allah wills no hardship for his servants. Don't the rivers carry all the pollution and filth? Is not the earth infested with insects, worms and rodents? Where did the ancient Mullah get the idea from? - From Talmud. Our clergy have been great at pirating rulings from the Bible and the Judeo-Christian tradition as we have seen in "The Shari'ah Laws are plagiarized from the Bible".<br />IS LAHWAL HADITH MUSIC?<br />Trying to defend the ‘Imams’ of Hadith, many commentators try to explain away ‘Lahwal Hadith’ as music. This obviously makes no linguistic or contextual sense.<br />31:6 But among people there are those who invest their time in LAHWAL HADITH (Hadith which is unfounded), so as to lead those without knowledge away from the Path of Allah, making mockery of it (the Qur'an). For such, there is shameful punishment in store.<br />THE MYTH OF HAJJ-E-AKBAR AND FRIDAY<br />Every Hajj or Pilgrimage to Makkah is the Great Congregation. Yet, countless Muslims have been led by Mullahs into believing that the day of pilgrimage falling on a Friday is a very special and Great Pilgrimage. Another counter-superstition goes along with it that two Khutbahs (Sermons) on a single day are a bad omen for the ruler of the time. Consequently, many "Muslim" despots tell their Mullahs to play with the calendar. (See 9:3)<br />DID NOAH'S FLOOD AFFECT THE WORLD?<br />See11:36 onward. Contrary to the Biblical and the N2I accounts, the Great Flood was not at all worldwide, and never annihilated all living beings on the planet. It was a punishment for Noah's nation and therefore, was confined to the valleys of Tigris and Euphrates where they lived.<br />HALAAL MEAT VS ZABEEHA<br />Imam Mustafa Durkey, Sydney<br />Many Muslims talk about what they call "Halaal Meat" without even knowing the Quranic criteria. Most of those who arrive to the USA or Europe from other<br />Page No. 181<br />countries, or those who convert to Islam in western countries, are usually faced by some Muslims who tell them, "Do not eat but the 'Halaal meat'." What do they really mean by Halaal meat? And how does their concept agree with the Quranic meaning of the word?<br />The Quran teaches that God is extremely displeased with those who prohibit anything that was not specifically prohibited in the Quran, See 16:112-116. The upholding of any prohibitions not specifically mentioned in the Quran is tantamount to idolatry, See 6:142-152. Such prohibitions represent some other god(s) beside God. If you worship God Alone, you will uphold His Laws Alone and honor the commandments and prohibitions instituted by Him Alone.<br />God very clearly mentioned in the Quran what is prohibited from the food and meat. See 2:173, 5:3, 6:145 and 16:115. From these verses you can know what is Halaal (lawful) meat and what is Haraam (prohibited).<br />"He only prohibits for you the eating of animals that die of themselves (without human interference), blood, the meat of pigs, and animals dedicated to other than GOD. If one is forced (to eat these), without being malicious or deliberate, he incurs no sin. GOD is Forgiver, Most Merciful." [2:173]<br />"Halaal Meat" as we know it these days, is a term used more often for commercial profits than religious observance. Those who call their meat Halaal, are in some way insinuating that any other meat is not Halaal, or specifically the meat in the general grocery (supermarkets in Europe and America) stores is not Halaal. They make more money on their products by selling it more expensively while deceiving the naive Muslims into believing that their meat is the only Halaal meat for them.<br />You do not need to guess hard to understand the MERCY of the MOST merciful. God Almighty knows many Muslims will be living in the middle of Christians and Jews and will be sharing their food and for this reason God told the Prophet Muhammad (S) more than 1400 years ago, the following;<br />"Today, all good food is made lawful for you. The food of the People of the Scripture (Jews & Christians) is Lawful (HALAAL) for you......" 5:5<br />BEFORE EATING: God Almighty has also specified a simple criterion for His true believers. Mention God's name on everything you are going to eat. See 5:4, & 6:118-119. "---- Indeed, many people mislead others with their personal opinions, without knowledge. Your Lord is fully aware of the transgressors."<br />NOT BEFORE SLAUGHTERING: Sadly, Muslims have substituted God's condition for making food lawful (which is through uttering God's name on it before eating it) by a non-Quranic condition of their own making. Somehow they have made slaughtering (ZABEEHA) the ONLY lawful method of killing<br />Page No. 182<br />an animal for its meat. Needless to say, there is no such restriction in the Quran. As a result of this corrupt restriction, they insist that to make food Halaal the name of God must be uttered on it before slaughtering it. The following arguments all show that this imposed restriction is false and that it is not part of God's Law in the Quran:<br />01. The first reason is that (unless you are a butcher) you are not the person who slaughtered the animal. And since the Quran is clear in holding people accountable ONLY to what they did personally, then the only certain way to confirm that the name of God has been uttered on the meat is for each person to utter God's Name on the food before eating it.<br />02. The spiritual reason behind uttering God's Name on our food before eating it is given in 16:114. This is to constantly remember and be appreciative of God's blessings on us: "Therefore, you shall eat from God's provisions everything that is lawful and good, and BE APPRECIATIVE OF GOD'S BLESSINGS, if you do obey Him alone." 16:114<br />This act of appreciation for God's blessings would not be genuine and heartfelt if we rely on someone else uttering God's name somewhere in the slaughter house.<br />03. By reading 6:114, we note that the command of uttering God's Name is related to what we eat in general, anything, and not just meat. The command in the verse means that we should utter God's name on all food before eating it and not just meat. This includes fruit, vegetables, or even snacks like biscuits or peanuts etc. Consequently, and since we cannot slaughter fruit nor peanuts, the only method to obey God's Law is to utter His Name before eating all foods.<br />04. If we read 5:5, we note that God made it Lawful for us to eat the food of the People of the Scripture (Jews, Christians). But as the Christians in particular do not say the Name of God before slaughtering, yet their food is lawful for us (5:5), this can only mean that the duty is laid on each of us before eating our food and nothing else.<br />God knew that one day these slaughter houses would be run by machines and computers. He assigned the responsibility to every true Muslim to mention His Name on food.<br />A HADITH DISCARDED: The Hadith lovers even discard their beloved Bukhari here. It is written in Bukhari that Sahaba Kiraam asked the Prophet, "People bring us meat and we do not know if Allah's name has been mentioned on it." The Prophet replied, "Say BISMILLAH and eat it."<br />THE HOOR ISSUE<br />Page No. 183<br />Hoor is plural. It means intelligent, vituous companions, mates, or wife and husband. Haoorah is feminine gender singular meaning a virtuous, intelligent lady. Ahwar is masculine gender singular meaning a virtuous, intelligent man.<br />The Qur'an has always uses the plural form Hoor meaning virtuous, intelligent spouses. But with Hoor, our Mullah can only think and dream of beautiful, gorgeous, voluptuous, heavenly beauties (which he is not going to get anyway).<br />WHAT ARE JINNS?<br />The term Jinn is often misunderstood. Hadith describes them as powerful, unseen, flying creatures living on the earth, shady trees, the atmosphere, eating dirt, bones and dung and they can occupy humans like "demons" or "evil spirits".<br />55:15 And the Jinns (nomads) He has created from a confused flame of fire (with a confused fiery disposition).<br />[Jinns: 2:102,6:76, 6:100, 6:112, 6:128 -130, 7:12, 7:38, 8:27, 11:119, 15:17, 15:27, 21:82, 32:13, 34:12-14, 37:158, 38:76, 46:29-32, 72:1-15, 75:2-6, 114:6.<br />‘Jinn’ pertains to something hidden, rarely seen, hence, using Tasreef, Al-Jinn means the nomads. ‘Jannah’ from the same root word means a garden hidden in foliage. When the ‘Jinns’ or the nomads move to dwell in towns and become civilized, they are referred to as ‘Ins’ = Urbanites. Among the verses referred to above, Jinn, at times, denotes the hidden evil prompting that goes on in the human mind. In the sense of flashes of evil prompting, Jinn can be understood as Satans in minor forms. Satan = Selfish or rebellious desire works in concert rationalizing evil emotions which have been described as being fiery in the Jahiliyyah poetry. 'Emotions being fiery' stands up to reason.<br />Verse 21:37 convincingly shows what the ‘creation of jinn out of fire’ actually means. Using exactly the same terms ‘khuliq’ and ‘min’ it states Khuliqal Al-insanu min ‘ajal. Literally that would translate as: He created man out of haste. Whereas the clear understanding is: Man has been created with a tendency to be hasty and looking for instant gains.<br />Such is the case with "Khalaq Al-jaanna min marijin min naar". He has given a fiery, emotional disposition to the uncivilized human beings]<br />INHERITANCE / IS VERSE 2:180 CANCELLED?<br />"Ulama" often claim that a Hadith has cancelled 2:180 and that the portions of the survivors of a deceased have been fixed in the Qur'an. This blunder has been incorporated into an effective law in the so-called Muslim countries. Should a drug addict, criminal son inherit as much as his righteous brother? 4:11 makes it clear that the portions of an inheritance have been fixed only for the left-over of a will.<br />Page No. 184<br />2:180 Regarding proper dispensation of property, it is prescribed for you, when death approaches any of you, and he is leaving behind much wealth – that he set up a will for parents and family in a decent, equitable manner. This is a binding duty on the upright. [Any oversight or leftover from the will shall be distributed according to portions described in 4:11]<br />THE BIGGEST DOWNFALL<br />Blind following of ancestors is undoubtedly the single most important hurdle in the way of seeing the Truth. Human beings tend to follow that which they have been indoctrinated with during childhood. A very close second is the blind following of the social trends.<br />2:170 And when it is said unto them, "Follow that which Allah has revealed", they say, "Nay, we follow that wherein we found our ancestors." "What! Even though their ancestors (and ‘Imams’) were lacking in understanding and were not rightly guided?"<br />WHAT WILL PEOPLE SAY?<br />It is one of the popular sayings, "While in Rome, do as the Romans do." Every so often we hear, "Yes, but - What will people say?" Do we realize how frequently this attitude equates Shirk (assigning gods besides God)?<br />If we kept wedding simple, what will people say? If I confessed that I am not fasting, what will people say? If I sought help because the husband abuses me, what will people say? If I do not attend the champagne party, what will people say? If I married this poor person, what will people say? If I put on inexpensive jewelry, what will people say? If I got divorced, what will people say? If I ate hamburger what will people say --- and so on. The list is endless.<br />A true Muslim must do what the Qur'an calls Ma'roof (virtue), and abstain from what the Book calls Munkar (evil).<br />11:91 They said, "O Shoaib! We do not understand much of what you say. And behold! We do see you powerless in our midst. Were it not for your tribe, we should certainly have stoned you for, you are not strong against us."<br />11:92 He said, "O My people! Is my tribe more honorable to you than Allah, that you disregard Him as a thing cast behind your back? (You take His Name as a formality and in real life assign Him the back seat). Behold! My Lord surrounds what you do."<br />ARTICLES OF FAITH, FIVE OR SIX?<br />Page No. 185<br />Verse 2:177 names five articles of Faith; Conviction in Allah, the Last Day, the Angels, the Book, the Prophets.<br />But our Mullah adds the belief in Taqdeer or Qadar (translated as Predestiny) as an integral part of Faith making Islam an absolutely fatalistic "religion". The Qur'an nowhere mentions Taqdeer in relation to human beings. It always pertains to Allah's Due Measure, Scale, Law or Design. Humans, given free will, are expected to choose and make their own destiny.<br />EVIL EYE<br />The ancient and follow-the-trail modern tafseers tell us that Prophet Jacob was afraid of "the evil eye" if his sons entered the town together.<br />12:67 And he said, "O My sons! Do not enter the town all by one gate, but enter by different gates. Yet, I cannot avail you against the Divine Laws. (So, handle all situations carefully). Rule and Law-giving belongs to Allah alone. In Him I trust, and in Him should all the trusting put their trust." (17:77, 33:38, 35:43). [Historically the brothers had been accused of spying on a previous occasion (Genesis 42:9). The Qur’an consistently rejects all superstition]<br />TODAY'S INTERNATIONAL SCENE<br />13:31 However, would there be a Lecture causing the mountains to move, tear the earth asunder, or make the dead speak! (The Qur’an is intended to move hearts, not mountains 6:7, 6:25, 6:112, 15:14-15, 17:90-93). Nay, all things are subject to Allah's Commanding Law. Are not the believers still satisfied that if Allah Willed, He could have guided all mankind (by making them predestined creatures 10:100)? As for the rejecters of the Divine Laws, disaster will not cease to strike them for what they contrive or that it dwells near their homes until Allah's Warning comes to pass. Verily, Allah never fails in His Promise. [Mankind will keep devising various political systems in search for the best. Those systems will keep collapsing and they will keep suffering far and near. Then ultimately, they will realize that the Qur’an offers the solutions to all the problems facing humanity 41:53, 51:20-21]<br />NASHARAH (DEMON EXPULSION) IS SATANIC<br />There have been four undiagnosed deaths in Lahore, Pakistan (Jun, 2002). The top Mullah has pronounced it as the work of evil Jinns and that the services of an experienced 'Aamil (a demon-expeller) must be sought.<br />An Aamil, Imran Nagi has graceously obliged with his diagnosis, "It is the black magic of Haandi Waar" (black magic done through a cooking pot!) He has demanded one million Rupees to counter the demon and protect others. It is<br />Page No. 186<br />amazing to see our Mullahs who consistently ignore the Qur'an, even refute their beloved Ahadith when it would serve their purpose.<br />The exalted Messenger reportedly said, "Nasharah (the pretense of expelling demons) is nothing but Satan's handiwork."<br />THE DEAD SAINTS<br />16:20 Those whom they invoke besides Allah create nothing and are themselves created.<br />16:21 (Powerless are the so-called saints, mystics and monks, whom you make holier and holier with the passage of time.) They are dead, disintegrated bodies, not living. They are not even aware when they will be raised. (And you still call upon them for help!)<br />THE FRAUD OF DARS-E-NIZAMI<br />Nizamul Mulk Toosi (1018-1092 CE) was the Prime Minister of the Suljuk King Malik Shah, and after him of King Alp Arsalan. He was a Zoroastrian in Muslim disguise (Nihaayat-e-Tareekh-Abbasi, Sheikh-al-Hafiz Yousuf Naishapuri). Toosi opened up the Great Nizamia University in 1067 CE in Baghdad. It was the foremost university of the Islamic world with satellites in Khurasan, Neshapur, and Damascus. Smaller branches existed in Herat, Balkh, Merv and Isphahan in today's Afghanistan and Iran. The centre in Baghdad had as its principal no less than the high criminal of Islam, 'Imam' Abu Hamid Ghazali. Ghazali is the man who grossly insulted the exalted Messenger and his noble companions. For example, he wrote that Hazrat Umar used to break his fast not by eating or drinking but by having sex with three concubines. For more of his diatribe please see The Criminals of Islam by Shabbir Ahmed. Even better, carefully study his renowned Ehya-ul-'Uloom and Kimiya-e-Sa'adat.<br />THE MASSIVE TRAGEDY:<br />Since 1067 CE when the Nizamia University was founded, nearly a millennium has gone by. Until this day the syllabus prescribed by these two criminals of Islam is very much enforced throughout the world in "Islamic Madrasahs".<br />To get a glimpse of the conspiracy of Nizamul Mulk Toosi, just one example should suffice. As the Prime Minister of the Suljuk Empire he advised the two successive kings not to build any defenses for the Empire. He claimed that his students in the madrasahs would work on rosary beads and do wazifas (chanting of verses) and repel the enemy.<br />Page No. 187<br />Even today, the nonsensical sixteen 'Uloom (sciences) prescribed by Nizamia consume eight years of the life of the Muslim youth rendering them of no use for this world and that World. Ironically, ask any Mullah who has gone through these madrasahs for eight years as to who the founder of the Darse Nizami was, and there is a very good chance he won't have an answer!<br />SUFISM IS NOT ISLAM<br />57:27 Then, We caused Our Messengers to follow in succession. And We caused Jesus son of Mary to follow and gave him the Gospel. And We placed kindness and compassion in the hearts of those who followed him. But monasticism they invented. We had never ordained it for them. ----.<br />TAZKIYAH = SELF-ACTUALIZATION<br />Tazkiyah (derived from Zaku) is commonly translated as "cleansing of souls". But the correct meaning is personal development or self-actualization. (2:151) Clean vs contaminated souls are non-Qur'anic thoughts borrowed from Hinduism and Buddhism.<br />DAY AND PLACE OF DEATH<br />A very prevalent misconception among Muslims is about the day and place of death. Dying on a Friday or in the month of Ramadhan is supposed to guarantee paradise. Die in Makkah or Madinah and wow! It is a first class ticket to paradise. And if you get buried in graveyards like Jannat-ul-Baqee' in Madinah, how fortunate! Die during Namaaz and it's a gateway to paradise. All these thoughts are non-Qur'anic and Mullah-sponsored.<br />HOW HEAVY WAS THE BODY?<br />A COMMON BELIEF: Well, the funeral of a 100 lbs sinner is very heavy to carry for the porters. Conversely, a 500 lbs dead body weighs like a feather if he or she has been pious. Smile.<br />CLAIRVOYANCE<br />Allah alone is the Knower of the Unseen and the future.<br />72:26 The Knower of the Unseen and the future and to none does He disclose His secrets. 72:27 Except as He wills unto a Messenger whom He has elected. ------.<br />But how many a 'Muslim' we find turning to future-tellers, clairvoyants, mystics, 'magicians', palm-readers, and astrologers to know their tomorrows and solve their problems with magic, amulets, sacred stones, wazeefas (chanting of<br />Page No. 188<br />verses), visiting graves, doing weird and sensless things!<br />MUSIC AND PAINTINGS<br />The Qur'an nowhere curbs the aesthetic sense, but ask any Mullah and chances are that he will declare music and painting Haraam.<br />7:32 Say, "Who has forbidden the beauty and nice things Allah has brought forth for His servants, and the pure clean things of your choice?" Say, "Such things are for those in this world who attain conviction in the Divine Laws. And on the Day of Resurrection they will be exclusively for those who attained Conviction." We thus explain Our Laws for those who make good use of what they learn.<br />7:33 Say, "My Lord forbids only:<br /> Indecent shameful deeds, open or secret.<br /> Actions that hurt the "Self" and drag down the individual and collective human potential.<br /> Unjust aggression.<br /> Idol worship in any form. It has been completely unauthorized by Allah,<br /> And that you say things about Allah that you know not."<br /><br />DECEASED AND PRAYING FOR FORGIVENESS<br />A fabricated Hadith wants us to believe that fortunate is the father who leaves behind a son who keeps praying for his forgiveness. People would visit the graves of their ancestors to recite Fatiha and pray for their Maghfirah (forgiveness). The Qur'an repeats for us the Law of, "As you sow, so shall you reap." Deeds are non-transferable and none can be of help against the Law of Recompense. One cannot gain fitness if someone else takes a daily walk for him.<br />53:38 No laden one shall bear the load of another.<br />53:39 And every human being shall be responsible for, and compensated for, his own labor.<br />BURYING THE BODY AS A TRUST<br />To my knowledge, Muslims are the only people in the world who carry this silliest of beliefs. A body can be buried temporarily at one place and entrusted to the earth to be exhumed and taken to another town at a later date, even after years. And lo and behold! The body will come out fresh since the earth will keep her trust and not let it decay. That was silly, but now the crime: You will find people telling you that they have witnessed it happening.<br />NO SUCH THING AS GHOUL<br />Page No. 189<br />The Qur'an dismisses 'demon-possession' of people and states that it is only the Kaafirs who make up such stories even against the Messengers of Allah. Additionally, there is a reported saying of the exalted Prophet, "La Ghoul!" (There are no such things as demons, evil spirits or hidden creatures that can invade the humans). Please note that even Satan is nothing extrinsic. It is our selfish desire as explained earlier.<br />DO THE SPIRITS ROAM THE EARTH?<br />Nay, the dead do not return to this world.<br />23:100 That I may do good works in that I left behind! But, nay! It is a mere word of no significance that he speaks. And behind them is a barrier until the Day they are raised.<br />HOW THE CLERGY BLOCK ISLAM<br />Take the example of Pakistan. Whenever a Pakistani government has sought advice from the "Ulama" about implementing the Islamic System in the country, they block the move in a very sinister fashion. They insist that there are two sources of Islam, the Qur'an and the Sunnah. Now, the Sunnah of every sect differs and even clashes with one another. How can the Divine Revelation mix with man-made Shari'ah? Hence, the dream of the Islamic System never comes to pass.<br />PRAYER TIME - SHUTTERS DOWN!<br />Visit Saudi Arabia, the prototype of the so-called Shari'ah. (Thank God, the Taliban are doomed). The bazaars are closed five times a day with shopkeepers forced to shut down their shops. Mutawwa's (religious police) have the authority to flog the sellers and the buyers who violate this law. And the Muslims will not tire of uttering, "There is no compulsion in religion."<br />HONORING SAUM<br />How can we honor Ramadhan, the month of Abstinence? - By trying to establish the Supremacy of Allah on earth.<br />2:185 The month of Ramadhan has been chosen for this collective training since this is the month in which the Qur’an was revealed - a Guidance for mankind, clearly explaining the ‘why’ of every Rule. ----. The objective of this training is to establish the Supremacy of Allah (on earth) for He has shown you a well-lighted road, and for you to express gratitude in practice.<br />How do they honor Ramadhan in the so-called Islamic countries? No one should be seen eating or drinking. Restaurants must be closed or have thick curtains<br />Page No. 190<br />drawn over them. In regions infested with fundamentalism, the violators may get flogged. Where is the consideration for the exempted categories, the no compulsion clause and for non-Muslims?<br />BILLIONS SPENT ON COFFINS<br />The poor Muslim Ummah must bury their dead in a very elaborate fashion spending billions of dollars every year in fulfilling the man-made rituals. The exalted Prophet and his noble companions used to get buried in the simple clothes they were wearing at the last breath. Allah is not concerned with how and where a person gets buried. He looks at our deeds and what we accomplished in our lives.<br />BATHING THE DEAD BODY<br />This is another man-made custom. Whichever way it is bathed and however much perfume is poured on it, the dead body will rot and stink in a few days. Does Allah command bathing the dead body? (But the thought is too revolutionary).<br />MUST SEE THE FACE<br />A common observation: The relatives that cared little for the living travel thousands of miles "to see the face" once the person is dead. Does it make sense?<br />INFERTILITY<br />Ignorance is an essential causative factor in a nation's decline. Even in this day and age, if a couple remains childless for 2-3 years, the husband would rush for a second marriage. The rampant ignorance in the Muslim countries conceals the common knowledge that at least 33% of all infertility comes from the male.<br />TOO MANY DAUGHTERS<br />Similar is the case of women who have borne a few daughters. The husband would rush for a second marriage to beget a son not realizing that the sex of a child is determined by the male. All ova in the female carry X chromosome. In case of a man, half of the sperms carry X and the other half carry Y chromosome. If the X sperm unites with the ovum the result is a female, and if the Y sperm unites with the ovum it is a male.<br />The ignorance here is compounded by a fabricated Hadith, "If the husband's semen dominates a boy is born, and if the wife's "semen" dominates a girl is<br />Page No. 191<br />born." How's that! Another version narrates that the sex of a child depends on whether the husband reaches orgasm first or the wife.<br />"SCHOOLS OF THOUGHT"<br />After getting some beating, the Mullahs have now resorted to a modern deception. Trying to underplay their sectarianism, they have invented the term, "Schools of Thought". So, the Sunnis, Shi'as, Wahabis, Deobandis, Barelwis, Ahle Hadith, Hanbalis, Malikis, Hanafis, Ismailis, Bohras, Zaidis, Sheikhies, Salafis, Shafi'is, Ja'faris etc are not sects but Schools of Thought even though they may call one another Kaafir. What a joke!<br />193, AND NOT 73 SECTS<br />An invented quote ascribed to the Prophet (S) tells us that the Ummah would be divided into 73 sects and only one of them will go to Paradise. Which one? - The one that follows him and his noble companions. The latest count of the known "Muslim" sects puts the number at 193.<br />Firstly, could the exalted Prophet exactly predict the number and promote sectarianism in Islam? Secondly, like the Sunnah, Muslim histories describe the Sahaba Kiraam and Imams in conflicting shades. The hero of one sect is the villain of another. Sectarianism is invariably based on personalities.<br />THE MARTYRS<br />Maqtooleen fi Sabeelillah is the term used in the Qur'an for those who get slain in the Cause of Allah. Shaheed and Shuhuda (plural) is the common non-Qur'anic term applied to them. Shaheed is the term used in the Qur'an for a witness. But Hadith insults the martyrs stating that all such categoeies are Shaheeds: One who dies of diarrhea, cholera, high fever, defending his money, drowning, an accident, falling from a height, a woman giving birth and so on. The list is long.<br />DISPUTES ARE A BLESSING?<br />The Qur'an calls mutual disputation as a severe form of Divine punishment (6:65). But the Mullah will tell you that according to a Hadith, disputes between Muslims are a form of blessing!<br />REMEMBER ME IN YOUR PRAYERS<br />It is a very common utterance indeed. If praying availed people, Muslims would have been on top of the world today. Strangely, do an act of kindness to an N2I but very keenly you will be told, "Please remember me in your prayers." They forget that things happen with action, not with chanting.<br />Page No. 192<br />PROXY HAJJ<br />Ignorance knows no bounds. Thousands of Muslims "perform" Hajj for their deceased relatives although the Qur'an clearly tells us that a person gets rewarded for one's own actions only. Some would fast for others.<br />QADHA NAMAAZ<br />According to some Mullahs like the Tableeghi 'Maulana' Zakaria Kandhalwi, delaying a single Namaaz (Qadha) incurs burning in the Hellfire for millions of years. Go to any Mullah telling him that you have not prayed (namaazed) for 20 years. He will tell you to make up those Namaazes with 5 Namaazes a day for the next 20 years. It is like telling someone to make up for 20 years of insufficient water intake.<br />ISTEKHARA<br />In order to find the correct line of action in dubious circumstances, the Number Two Islam followers often resort to the superstition of Istekhara. (The word is not found in the Qur'an). They would recite a special, weird prayer (without understanding it) before bedtime. Then they expect to see dreams giving them the requisite directions. Some Mullahs and Mullanis specialize in Istekhara and do it for others at a decent price. To make the irrationality credible, they would bring up a Hadith that the Prophet (S) taught Istekhara to his noble companions just as seriously as he did the Qur'an! Superstitious people could not have ruled over much of the known world 1200 years ago and have had a flourishing civilization.<br />NAMAAZ-E-ISTISQA<br />The Rain Prayer is supposed to bring showers upon showers ending the worst of droughts. As recently as 2003, the U.S. educated Prime Minister of Pakistan has appealed to the nation to arrange Rain Prayers! Why don't our Mullahs turn the world deserts into forests and green lands by 'performing' Namaaz-e-Istisqa? Once again, based on Hadith, we find no hint of this superstition in the Qur'an.<br />OUR BAGGAGE IS THE STINKIEST<br />All religions come with their peculiar baggage. Islam is not a religion. As we have seen, it is a System of Life, a challenge to religion. So, we should only have the Light of Guidance and no baggage of mythology, irrationalities, absurdities, rituals and superstitions. But our "Imams" and Mullahs have very successfully converted Islam into a religion (Mazhab). Now, why is it that the secular countries are doing better than the so-called 57 Islamic countries? Well, they at least use their intellect and they are free of the "opiate of the masses", the religious<br />Page No. 193<br />baggage. OK! Why are nations with other religions doing better than these miserable 57 countries? The obvious conclusion: They are not buried in their baggage. Secondly, our baggage is the stinkiest of all.<br />ARE DOGS NAJIS (UNCLEAN)?<br />There is hardly an area which the IMAMISM has left unscathed.<br />01. The Qur'an does NOT condemn any of God's creation and dog is no exception. Surah 18 in fact portrays a dog as a wonderful companion of some outstanding believers in refuge. 02. The Book condemns nothing but certain human attitudes. 03. It is interesting to note that while the Old Testament goes on to state that you shall not touch the carcass of the swine the Qur'an limits its prohibition to eating the swineflesh. 04. The Hadith literature has some extremely humane examples such as:<br />All creation is the family of God, so you shall be kind to them all.<br />There is great reward for you in the kind treatment of any animal.<br />A man was awarded paradise because he watered a thirsty dog.<br />A woman deserved hell because she used to torture a cat.<br /><br />Now The Fabricated N2I Ahadith<br />Could the Prophet (S) have said this?<br />01. The Prophet (S) ordered all dogs to be killed. 02. The exalted Prophet ordered all black dogs to be killed. 03. If you are praying and a donkey, a woman or a dog passes in front, the prayer is nullified. 04. Angels of mercy do not enter a home wherein there is a dog. 05. The crow, rat, scorpion, eagle, a biting dog are all "sinful" animals! Kill them even around the Masjid of Security in Makkah.<br />THE COMPROMISE:<br />Dogs are allowed as pets for hunting, guarding sheep and guarding the crops.<br />THE CULTURAL IMPACT:<br />In the East we have seen stray dogs running after people, barking all night probably because of hunger and insecurity, lack of training, torture with sticks and stones. No spaying, no neutering, hence coupling on the street and people<br />Page No. 194<br />striking them. Poverty in the East precludes people from helping animals. They also hate stray dogs for bites and Rabies.<br />ZAM ZAM<br />The common gift a pilgrim would bring from Makkah is the supposedly holy Water of Zam Zam. Many would bring a shroud immersed in Zam Zam for use at their burial as expiation for their sins. Zam Zam is considered to be the holy cure for illness and a source of blessings for the drinkers. The Qur'an does not mention Zam Zam at all.<br />BILLIONS WASTED ON HAJJ & 'UMRA<br />Muslims spend billions of dollars every year on these empty rituals. The supreme objective of Hajj is the unity of mankind. Pilgrimage to the Sacred Masjid of Makkah has been ordained for all humanity with its prime objective being to seek solutions of all human conflicts and attain universal unity. Hajj does in fact mean ‘determination for a noble cause’.<br />Hajj is the annual Convention in a specified time while Umrah is a visit to the Masjid of Makkah any time during the year. Both have a sublime objective as the Qur’an explains, although Muslims have reduced them into mere rituals similar to the Days of Ignorance. There is no mention of kissing the black-stone in Ka’bah, any "holiness" about the ZAM ZAM water, or that of throwing rocks at the three pillars signifying Satan. The Noble Objective of the Pilgrimage is to arrange regular and intermittent international conferences in Makkah. Delegates from all over the world would get together there and devise ways to make the world a better place to live. (2:196, 3:97, 22:25-27)<br />STONING THE THREE SATANS<br />Abrahah, the Ethiopian Kingdom’s Christian viceroy of Yemen, was on his way to demolish the Ka'bah in the Year of the Elephant (the exalted Prophet’s year of birth, 570 CE), as we have seen earlier. Three Arab traitors had guided Abrahah on his way to Makkah through the desert. The pre-Islamic Makkans humiliated stoned these traitors to death and made out three statutes of them in today's plains of Mina outside Makkah. Then they used to stone those statues every year at the time of Pilgrimage. This ritual was 'Islamized' by Muslim historians naming them as three places where the 'Satan' tried to prompt Prophet Abraham to defy God's supposed Command to 'sacrifice' his son. And so, to this day during Pilgrimage, Muslims stone the three pillars calling them the Great, the Medium, and the Small Satan! Hundreds of Hajis (pilgrims) frequently get killed in the stampede set up by their enthusiasm to throw rocks on these "three satans". Wouldn't it be more appropriate if they 'stoned' the Satan in their heads?<br />Ref: Sawa’iqul Muharraqa (chapter iii), Dama’ussaqiba (chapter xi)<br />Page No. 195<br />NEVER FILE YOUR NAILS ON A TUESDAY!<br />Many kids are taught by their parents and Mullahs never to cut their nails on Tuesdays. Apparently, the ‘wisdom’ behind this irrationality originates from a forged Bukari Hadith, "Bleeding does not halt on Tuesdays." It is all the more pathetic since such silly things are ascribed to the most knowledgeable and anti-superstition, anti omen-conjecture personality, the exalted Prophet?<br />THE BLACK GOAT<br />He is facing a problem. She has had her problem solved. What should be done? To get out of trouble, he would slaughter a BLACK male goat, keep 1/3rd for his home, distribute 1/3rd among his friends and the rest will go to the Mullah (or to the needy) as charity. Lo and Behold! If the trick works, fine, it did. If it didn’t, well, it was the fate or perhaps the goat had a brown or grey hair. (Heads - You lose, Tail - I win.)<br />She must give thanks by sacrificing a BLACK goat and send it to her ‘murshad, sufi, pir saheb’ (‘spiritual’ guide) because she had vowed it in his name.<br />WASH THE SUFI SHRINES WITH ROSE WATER<br />The poor may not have clean water to drink, but do it every year to hundreds of shrines, from public funds and sponsored by the N2I governments. Why? It fetches the doers great ‘Thawab’ (reward), gives the masses a false sense of gratification. It makes the leaders popular and mysteriously strenghthens their seats.<br />THEY HAD THEIR FEET SWOLLEN!<br />The books on Ahadith are replete with reports that the exalted Messenger used to stand up praying all night, so much so that his feet got swollen. (And so was the routine of his noble companions). But the same books come back to tell us that:<br />Rasoolullah used to have intercourse with all of his wives in one hour of the day and night (without taking a bath) and these (wives) were eleven. The narrator tries to pre-empt an objection by stating that he (the exalted Prophet) had the (sexual) power of 30 men (Bukhari, Book of Bath 1:189). The Mulla mind has so terribly affected our masses that even derogatory statements such as this become praise-worthy. The Prophet was a perfect guide to humanity. He was not a man of unbridled desire. The women who lived in his household were primarily there for shelter. Only a contemptuous mind can perceive the Mothers of believers as objects of pleasure for the Prophet. Bukhari highlights the above hadith by putting a special heading: "To have sex with many women with only one bath."<br />Page No. 196<br />Could the founder of the Greatest and the Noblest Revolution in history indulge in what our Muhadditheen report? Could a man like this succeed in even a single area of his life?<br />WOMEN CONFINED TO HOMES<br />We have recently seen the Taliban imposing the "Islamic Law" (Shari'ah) in Afghanistan. Women were effectively confined to homes by denying them learning, schooling and working. In my humble opinion, Taliban were the perfect model state for the Number Two Islam (even better than Saudi Arabia) in all history. They were indeed a Mullah's dream come true. Even after their capitulation and ignominy, their 'system' remains the aspiration of the Mullahs in Pakistan, Nigeria, Bangladesh, Sudan and elsewhere. Confining women to homes is not the norm, it is a punishment (4:15). The Qur'an describes women as the colleagues of men to establish a virtuous society (9:71).<br />A WIDOW CANNOT SEE HER HUSBAND!<br />Can you believe this? But ask our clergy. The moment a man dies, his widow must be immediately separated because he has become a Ghair Mahram (Stranger). Thanks to the brilliance of our jurists, she cannot even look at his face. Imagine how big a crime it would be for her to hold his hands!<br />HOW MANY LINES IN HIS FUNERAL PRAYER?<br />Invented Hadith will tell us that three lines filled up in the funeral prayers would guarantee paradise for the deceased. Nay, even two lines will do. Sorry again, one line will be sufficient.<br />THE EASY PARADISE<br />THREE INVENTED AHADITH:<br />Anyone who has uttered LA ILAHA ILLALLAH goes straight to paradise.<br />If three men bear witness that such and such was a good man, he speeds up to paradise. When questioned about two, the Rasool (S) said, "Yes." Sahaba Kiraam wanted to ask, "How about one?", but they shied away. However, they were sure that the Rasool (S) would have have said, "Yes, even if one."<br />In spite of all her shortcomings, a woman will go to paradise provided her husband was happy with her.<br />WHAT IS JIHAD?<br />Page No. 197<br />Muslims are allowed to carry out Jihad (in the sense of picking up arms) only in selfe-defense and to counter persecution:<br />60:7 It may well be that Allah will bring about affection between you and those whom you now consider enemies. Allah is the Powerful Appointer of His Laws. And Allah is Forgiving, Merciful.<br />60:8 Allah does not forbid you from being kind, and fully equitable to those who do not fight you on account of the Deen and do not evict you from your homelands. Behold, Allah loves those who lead a just, balanced life.<br />4:75 What has happened to you that you fight not in the Cause of Allah? Defenseless men, women, and children are being oppressed and crying, "Our Lord! Rescue us from this town whose people are oppressors, and raise for us protectors and helpers." (Allah does not come and fight in person, or send His armies or angels physically).<br />TERRORISM AND SUICIDE BOMBING<br />Harming non-combatants is nowhere permitted in the Qur'an.<br />2:217 --- Al-Fitnah (Persecution, creating disorder, random bloodshed, harming the non-combatant, disrupting peace) is a crime far greater than killing. ----.<br />THE HORRIBLE NAIL POLISH<br />The clergy would tell you that water must reach the "roots" of the nails for Wudhu to be valid. Is that at all possible when the roots are embedded deep down under the skin? Secondly, they maintain that the nail polish nullifies Wudhu by serving as water-proof coating on the nails. "And if even a hair remained dry, the Wudhu will be invalid." Does the Qur'an say that? Nay, it tells us that Allah wishes for us ease, not hardship. But the Mullah wishes hardship, and not ease.<br />YA ALI MADAD!<br />"O Ali, Help!" is a common slogan raised by "Muslims". Asking other than Allah for help is plain Shirk.<br />THE MARRIAGEABLE AGE<br />The beginning of the physiological cycles in a girl and nocturnal emissions in a boy are commonly blieved to be their age of marriage. To the unfortunate Mullah, everything revolves around sex. A Hadith of Bukhari atrociously tells us that a girl can have Nikah (the marital contract) at 6 and the marriage can be consummated at age 9 since the exalted Prophet did that with Hazrat Ayesha! Is there any wonder that the West call him a child-molester? Why don't then the Sunnah-peddlers "marry off" their daughters at 6 and 9? Many countries set an arbitrary<br />Page No. 198<br />16 years for the girl and18 years for the boy. The Divine Wisdom enshrined in the Qur'an makes things so sensible. It sets up three rational criteria: 1 - Sufficient maturity to grant consent. 2 - Ability to sign a legal contract. 3 - Competence to take care of one's own finances.<br />4:6 Train and educate the orphans well and test them. When they reach the age of marriage and attain sound judgment, release their property to them. The marriageable age shall mean attainment of physical and mental maturity when one can legally make a solemn contract (4:21). -----.<br />4:19 O You who have chosen to be graced with belief! It is not lawful for you to force women into marrying or holding on to them in marriage against their will. --.<br />4:21 And how could you take the marital gift back from her after you have lived intimately with each other and after she has taken from you a very Solemn Pledge of the marital contract?<br />WHY ARE MULLAHS FAT?<br />Leaving aside a small minority, the Mullahs and "Maulanas" are found to be fat. First of all, they do nothing but sit around reciting this Surah and reading that Hadith to people. They live on public money for leading prayers and countless "Islamic" rituals. Then, for some obscure reason, they are big eaters, especially of sweat dishes, puddings and halwa puris. Hazrat Umar reportedly said, "Allah loves not the fat 'Aalim-e-Deen" (One who knows Islam as the System of Life). The saying makes much sense. The Mullah is not 'Aalim-e-Deen and the latter will not commit excesses.<br />DOWRY FROM THE BRIDE<br />Under alien cultural influences, the bridegroom and his family demand huge sums of money and peoperty from the bride's family before the wedding takes place. This kind of dowry is called Jahaiz in the Eastern Muslim cultures. According to the Qur'an, it is the groom who is expected to give to the bride as generous a gift as he can afford.<br />THE RIGHTS OF ALLAH<br />The "Muslim clergy" tell us that there are two kinds of rights.<br />01. HUQUQULLAH (the rights of Allah)<br />02. HUQUQUL 'IBAAD (the rights of humans)<br />The Qur'an makes no such distinction. One who serves humanity serves Allah. See what the Glorious Book says about Allah's Right and feel the delightful<br />Page No. 199<br />marvel. 6:141 ---. Enjoy the fruit thereof as they come to fruition but give Him His Right on the day of harvest. ---- ('Haqqahu' = His Right = Allah's Right = Divine Right of the poor)<br />By beating the drum of the invented rights of Allah, the "Ulama" make Muslims insensitive and oblivious to human rights.<br />Because he/she "was fulfilling Huququllah", the N2I will:<br />Arrive late and leave early.<br />Leave the office for mid-day prayers to return only the next day.<br />Ignore a crying baby, a friend or a family member.<br />He/She would mysteriously disappear from time to time.<br />Will frequently be unavailable at the time of need.<br />Ask for days off unexpectedly.<br />Break all contact with society for 10 days in the name of I'tikaaf.<br />Keep reciting the books of man-made du'as.<br />Will disappear for days, weeks and months for Tabligh.<br />Break conversation, and even walk away from important meetings.<br />Neglect the most important task at hand.<br />Keep running away to pilgrimage.<br />Waste time and money on the graves of saints.<br />Rationalize his lassitude and apathy, "See, I am fasting."<br />For prayers, he would keep people waiting in lines at the workplace.<br /><br />CLOSING<br />Respected readers, there are countless more examples of how, through its historical journey, the dynamic DEEN of Al-Islam has been distorted and ridiculed by 'great' names into the currently ritualistic, fatalistic and superstitious 'religion' with the obvious dismal results. But I think, sufficient exposition has been done and delving further might only consume more of your precious time.<br />The author sincerely trusts his readers' intelligence to explore many more areas on their own. "Ignite their imagination and they will do the rest", said the great philosopher, Abu Raihan Al-Bairuni. In that sense, I hope I have been able to do some justice with the difficult subject of the "History of Islam" (not of Muslims) to a reasonable extent.<br />I am greatly indebted to all the loved ones who have persevered and supported me intellectually or emotionally, through this protracted work, now my 35th book in the last 15 years.<br />Finally, the author assumes full responsibility for any errors that may have remained in this book. All that is right comes from the Beacon of Light, Al-Qur'an.<br />Page No. 200<br />Comments and criticism will always be welcome and help the author to improve on the next edition.<br />Grateful for your time and contemplation,<br />Shabbir Ahmed, M.D.<br />Page No. 201AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1139779825806365472006-02-12T13:20:00.000-08:002006-02-12T13:30:26.000-08:00KARBALA:KARBALA: FACT OR FICTION?<br />By Dr. Shabbir Ahmed<br />PART - 1<br />Who is Mahdi?<br />Earnestly needs the world that true Mahdi<br />Quakes whose vision the realm of thought!<br />- Allama Iqbal<br />Dear readers! In my humble view, Jamaluddin Afghani, a great benefactor of humanity, was so right in saying:<br />"After due reflection, I have reached the conclusion that the resurgence of Islam and uplift of Humanity is not possible without upholding the unifying supremacy of the Glorious Qur’an. Anyone working in that direction will be the real Mahdi, the true guide. All other "awaited ones" are nothing but fantasies that will NEVER materialize.<br />Humanity in general and Muslims in particular should bear in mind that no apostle, messenger, prophet or appointed one of God is coming any more. The exalted Muhammad (570-632 CE) was the last appointed apostle-prophet-messenger. He passed on after establishing a model State and delivering to all mankind the Supreme and Ultimate Divine Message."<br />- The Istanbul address of 1889, The Weekly Caliphate Center<br />Besides being a dynamic orator, the late Afghani was a man of action.<br />The 19th century, Sudan was under occupation by the British imperialism but a great patriot, Muhammad Ahmad, was carrying the banner of freedom. The greatest hindrance in his way was the rampant belief among the masses that emancipation and revival of Muslims was not possible unless the mythical "Imam" Mahdi appeared on the world scene.<br />Jamaluddin Afghani arrived in Khartoum in 1881. He met with the freedom fighter Muhammad Ahmad who updated Afghani on the pitiful situation. But Afghani only knew better. He advised the young Ahmad to declare himself as the awaited Mahdi. After a brief pause, Ahmad decided to follow the startling advice.<br />Some people protested that the Mahdi was supposed to emerge from the cave of Samera in Iraq, after a millennium of occultation. Others maintained that Imam Mahdi would appear making rounds in Makkah! Syed Afghani wasted no time in vain argumentation. He grabbed Muhammad Ahmad's arm and led him and his<br />comrades to the city's Jami'a Masjid. It was a Friday. The Imam of the mosque relinquished the pulpit as soon as he saw Syed Afghani approaching. Afghani, then delivered an inspiring sermon to the thousands present in the congregation. He advised them to give up their wait for 'holy men' and their supernatural powers.<br />Continuing his sermon, Jamaluddin Afghani said, "Folks! Your Mahdi has arrived. He is no other than Muhammad Ahmad standing by my side! His supernatural power is that he is a man of resolve, character and action. Strengthen his hands and he will give you freedom!"<br />No sooner than the sermon was over, than the Jamia Masjid reverberated with chants of "Mahdi Sudani, Mahdi Sudani!" The congregation right away acknowledged the virtuous Muhammad Ahmad, as their leader and commander. Men from Khartoum and suburbs rallied around Muhammad Ahmad.<br />On behalf of the British, the Muslim clergy in Sudan and Egypt piled up religious verdicts (Fatawa) - That Ahmad was not from the progeny of Prophet Muhammad; he had neither emerged from the Cave of Samera nor did he proclaim himself in the Ka'ba. How could he be the Mahdi? Indeed, he was an apostate!<br />Fortunately, in those days, the Grand Mufti of Egypt was a very enlightened man, Sheikh Muhammad Abde-Rabbuhu, popularly known as Sheikh 'Abduh (1849-1905). He was an ardent student of the great Syed Afghani. The Grand Mufti annulled all edicts by the clergy.<br />Watch the descent of God on the tower of your heart<br />Rid now yourself of the wait for Mahdi and Jesus!<br />- Allama Iqbal<br />Soon, the Sudanese masses that had been afflicted with the Mullah orthodoxy (just as the Muslims are today) sprung back to life. The Mahdi of Sudan declared, "While Mullahs wait in their homes for the Mahdi and the Messiah, and Sufis wait in their shrines, I have picked up the banner of freedom. I am the Mahdi of the times!"<br />During 1881 and 1885, this great freedom fighter and his comrades routed the British and captured Khartoum, the capital of Sudan. At lightening speed did they achieve liberty!<br />Years later the British Lord Kitchener went to Sudan, exhumed Muhammad Ahmad's remains and burned them! Such was the legacy of the Mahdi of Sudan! Was he not a true Mahdi, leader, commander and guide?<br />Incidentally, Lord Kitchner got drowned in a ship wreck as he was returning.<br />Rumor came by that he had survived but Allama Iqbal dispelled the rumor with humor, "Yea, he might have come back as fish liver oil."<br />PART - 2<br />The Mahdi In Religious Myths:<br />Ah! Mahdi Sudani - such are the true Mahdis. No cobwebs of myths or superstition surround them. They rise from the arena of real life and fulfill their mission for all to see and then face their Creator with flying colors.<br />Contrast this with how irrationally Mahdi is characterized in religious mythology. The tale begins mysteriously. I have picked only a few specimens and have simplified the account to a great extent.<br />All excerpts in this chapter have been taken from an authoritative, widely acclaimed and esteemed Shi'a book titled Ahsanul Maqal (The Best of Expressions.) The compiler of the book is "The Most Veracious Reporter of Traditions, Hazrat Maulana Sheikh Abbas of Qum". The translator is Honorable Maulana Syed Safdar Hussain Najafi.<br />This is the drama taking place in 873 CE, 241 years after the exalted Prophet passed on in 632<br />1. "I am Lady Maleka, daughter of the son of Kaiser, the King of Rome. My mother's name is Shamoun who is from the genealogy of Jesus Christ. [Jesus Christ was her ancestor!] Some time back, Prophet Muhammad met my great-grandfather, Jesus Christ son of Mary. The Prophet asked the hand of Jesus' daughter (me, Maleka) to be given in marriage to his son, Hasan Askari [d 874. Hasan Askari was the eleventh Imam of the Twelve Imami or Athna 'Ashri Shias]<br />Jesus Christ agreed. The ceremonial address (Khutba) of our wedding was recited by Prophet Muhammad [241 yrs after he passed on] I had become emaciated hiding my love for Hasan Askari. The Prophet's daughter, Fatimah [d 632 CE] came one day, hugged me and made me her daughter-in-law [in the 9th century] Ever since then not a night has passed without us drinking the honey of our love and consummating our marriage!" [The bride never had menstruation]<br />2. "I am Lady Maleka, also called Narjis. I am the daughter of the King of Rome. A few days ago, Ali (son-in-law of the Prophet) came [212 years after his martyrdom!] He said to me, "Narjis! Glad tidings to you of a son that will be the King of the East and the West! The news spread like wild fire that the wife of Imam Hasan Askari was going to be the mother of the Master of Times (Imam Mahdi).<br />One day Hasan Askari said, "Mahdi is going to be born today." A woman from the household said, "There are no visible signs of Narjis being pregnant". Ali said, "We saints and prophets are born from the thighs of our mothers so that we are not soiled." Imam Hasan [d 670] also came. Those present saw a splendid radiance in Narjis. Hasan saw that the Master of Times had been born and ever since his birth, had been in prostration facing the Qibla in Makkah. The newborn was pointing his index finger at the sky and reciting Kalima. Virgin Mary was in attendance with a thousand houris (heavenly beauties). The observant ones observed that the Imam Mahdi was already circumcised. They sought Allah's blessings for all Imams. There was illumination all around. The palace was flocked by white birds. Ali commanded a bird to take the baby away and to bring it back in 40 days.<br />Please remind yourself that the events are taking place 212 years after Imam Ali's passing away in 661. Mythology is such fun! But wait! We are not done yet! Now follows a more weird account.<br />"After 40 days the bird brought back the baby who was now two years old! Then the bird took the baby away and brought it back in 40 days. Imam Mahdi by then had grown into a man. We are not told how he grew up into a man in 80 days and how a bird picked up a grown up man by its beak! We are not told either where the palace was located!<br />3. Imam Mahdi, the Imam-in-Waiting, the Imam-in-Occultation, is the Master of Powers. He is the Imam of the World of the Unseen. It is not appropriate even to mention his name in absentia.<br />4. The Imam read all scriptures of the past prophets in their native tongues, Scriptures of Adam, Idrees, Noah, Hud, Saleh, Abraham, Moses, David, Christ, and the Qur'an of Prophet Muhammad.<br />5. Soon after birth, the Imam sneezed. The next night he enunciated a firm tenet that whoever sneezed, would not die for three days. [Science or insult to human intelligence?]<br />6. The angels clamored, "Who will avenge Hussain, O Allah?" "I will, through the Established One", answered God. [How will He avenge? Please wait for the next chapter]<br />7. The Words in the Qur'an, "Who can bring back water if Allah takes it away?" in effect pertain to the Master of Powers i.e. who can bring him back if Allah takes him away.<br />8. Imam Mahdi is from the seed of the Kaiser of Rome from the mother's side and of Muhammad (the exalted) from the father's side. [We are not told how from<br />Kaiser. And, didn’t he, if at all he was born, descend from Abu Talib and Hazrat Ali?]<br />9. The Qur'an of Ali is with the Established Imam. When he comes, even the wild animals will become friends to each other. Because of his splendor, the whole world will be lit up. Hence, there will be no sun during the day and no moon at night! [The sun and the moon will retire!]<br />10. He will ride the lightening and make a round of the seven heavens and the seven earths. [He will not be electrocuted] Shady clouds will always keep him cool. [But there will be no sun!] Swords for his use will descend from the heavens.<br />11. Countless palaces and treasuries are at his disposal. Those who have had a visit with him in the past centuries speak of the unparalleled magnificence of his palace. [No one knows where any of those palaces is]<br />12. He performs Hajj every year but no one can recognize him [Cannot recognize the one whose splendor lights up the whole world!]<br />13. At every Eid when people rejoice, God refreshes the sorrow of<br />Muhammad's progeny since their due right, the world supremacy, is in the possession of others. [It is in the White House these days]<br />14. Hazrat Ali mourns to this day. He has been seen reading the Book of Jafar [for over 1300 years] Jafar is the "Science" of dreams, calamities and disasters.<br />15. Whenever a Mu’min (Shia believer) falls ill, the Amir (Commander) of the Mumins, Ali, is also taken ill. [Among the believers, hundreds of thousands must be ailing at any given time. When does the Amir get well?]<br />16. Whoever waits for the Imam of the Times, will be seated in his glorious tent. The best action of a believer is to wait for the Imam. [The palace has now become a tent!]<br />17. A sure panacea: On a piece of paper write a message for the Imam of the Times. Place it in a grave or throw it into a deep well. The message is sure to reach him and the problems will be instantly resolved.<br />18. Among the 73 sects of Muslims, only those waiting for the Mahdi will go to Paradise.<br />[There are strong historical records that the 11th imam Hasan Askari had died in his youth leaving behind no children. On that account, Askari's real brother Ja'far bin Naqi had grabbed all his inheritance through due course of law. Ref. Shama'-e-Haqeeqat by Qazi Muhammad Ali]<br />Reminder: All criticism of the author is directed to the historians, and not at all to the respected personalities of Islam - Hazraat Ali, Fatima, Hasan and Husain (R.A.) all of whom command our reverence and respect.<br />PART - 3<br />The Revenge and Tasks<br />Imam Mahdi bin Hasan Askari, was born in the year 255 or<br />256 A.H. [if he was born at all! Shi'a scholars are unable to decide which year it really was!] In 260 AH at the age of about five years, and just ten days before the demise of his father, he disappeared and hid in the nearby cave called Samara or Saraman Rai. With him he took away the entire Qur’an consisting of 40 (not 30) parts and 17000 (not 6200+) verses. He also took with him all the Scriptures of the prophets of old, the Book of Ali, the Book of Fatima, the Science of Jafar, all miracles of the prophets, the staff of Moses, the shirt of Adam, and the ring of Solomon.<br />He will reappear before the Dooms Day. He will exhume and resurrect Abu Bakr and Umar from their graves. In the course of one day and night he will execute both of them a thousand times after bringing them back to life each time. According to some accounts, he will dispense the same prescription to Usman. (Hablullah No.6,<br />P.32)<br />He will stone to death the mother of believers, Ayesha for adultery.<br />Hold your breath! The first one to tender submission to Imam Mahdi will be Prophet Muhammad. (Basair Darajat P. 213)<br />The Mahdi will resurrect people and send them off to heaven or hell.<br />(Miratul Anwaar P.68)<br />The Occult Imam Mahdi will appear and bring forth a new Book and a new Faith (Faslul- Khitab P. 283 and Anwaar Na'mania by Syed Naimatullah Muhaddis Aljazairee).<br />Only Mahdi will bring the genuine Qur'an. For the time being, fill in with the present one. (Faslul Khatab, ref. Hazrat Ali)<br />Mahdi will battle with Gog and Magog (Ref. Many books of Ahadith, Musnad-e-Ahmad, Al-Kafi, etc)<br />Who are Gog and Magog? Muslims have been labeling many different peoples as Gog Magog. Many Jews and Christians consider Russia, China and the Muslims as Gog Magog!<br />Ahsanul Maqal states that Imam Mahdi son of Hasan Askari will appear at the very end of this world. He will be around only for seven years. He will uphold equity and justice and then there will be the Great World War, Armageddon. [So, that will be it. He that was so anxiously awaited for centuries came and heralded the end of the world! Happy waiting to the waiters]<br />PART - 4<br />Reminder: All criticism of the author is directed to the historians, and not at all to the respected personalities of Islam - Hazraat Ali, Fatima, Hasan and Husain [R.A.] all of whom command our reverence and respect.<br />The Episode of Torment and Calamity<br />From Sa’aadatuddarain fi Qatlil Hussain, by Sadrul Muhaqqiqeen (The Principal of Researchers), Sultanul Mutawakkileen (King of the Trusting), Hujjatul Islam Wal-Muslimin (Proof of Islam and Muslims), Sarkar Allama Ash-Sheikh (The Master Scholar, the Sheikh), Muhammad Hussain Saheb, Mujtahidul Asr (Modern Thinker of the Time), Mad-Zilluhu-'Aaali (The Glorious One of a Blessed Shade).<br />[Question: What is the connection between Imam Mahdi and Karbala? Please wait until Chapter 10 for the answer. Meanwhile please note some excerpts from the writings of the illustrious author mentioned above]<br />1. The real culprit of the murder of Hussain was Yazeed son of Mua’awia.<br />2. After Yazeed the second culprit was son of Marjanah, Ubaidullah Ibn-e-Ziyad. He was hand and glove with Yazeed.<br />3. The third person directly responsible was Umar bin Saad bin Abi Waqas.<br />These people used to claim that the world and its goodies were ever-lasting, and so they would never die.<br />- It can be said without fear of contradiction that the assassins of<br />Hussain were all Sunnis.<br />- Refer to the writings of Imam Hafiz Ibn-e-Jareer Tabari and you will know whether the assassins of Hussain were Sunnis or not.<br />[Many scholars claim that this Tabari was a Shi’a. The esteemed Allama Jaam-e-ul Uloom Tamanna Imadi proves that the so-called "Imam" Tabari was in fact a Zoroastrian]<br />- Mazahim bin Hareeth said, "I follow Usman's faith". Nafe' replied, "It means you follow the creed of Satan."<br />- No one knows who fathered Ubaidullah son of Ziyad, the Governor of Basra and Koofa. [Then who was Ziyad - And that Marjanah?]<br />- The historian Imam Tabari has written that Imam Hussain's cousin Muslim bin Aqeel ventured towards Kufa for battle, without informing his comrades. [Why would he go alone for battle?]<br />- Not even 10 people had stayed on with the exalted Prophet in the Battle of Uhad. On the other hand, 54 people turned out ready for sacrificing their lives for Hussain son of Ali. [What is the point they are trying to make?]<br />- From Makkah, Madinah, Taif, Yemen, Basra, Yamama and anywhere else, there was NOT a single shout, "O Grandson of the Prophet! We are here to help you." [No comments]<br />- Fifty five petitions, two bagfuls of letters, and seven couriers reached Makkah from Kufa promising to defend Imam Hussain by all means.<br />- Imam Hussain said to Abdullah ibn Zubair, "I know that someone in Makkah will be slaughtered like a lamb. I absolutely do not want to be that lamb. But I swear that even if I hide in a snake hole, people will pull me out of there."<br />- Muslim bin Aqeel reached a spring belonging to the tribe of Bani Tai. He saw a hunter shooting a deer with an arrow. Hazrat Muslim said, "This is a good omen. We shall likewise triumph over our enemies." [But what followed was quite the opposite]<br />- Muslim bin Aqeel reached Kufa on the fifth of Shawwal, 60 AH and stayed at the house of Honorable Mukhtar bin Ubaidullah Saqafi.<br />- In Kufa, 18,000 people pledged allegiance to Muslim bin Aqeel. Then, he wrote a letter to Imam Hussain inviting him to come to Kufa.<br />- Someone wearing a black turban entered Kufa. He had his face covered with a cloth. Sheikh Mufeed says, "Because of this guise people knew he was Hussain." [Imam Hussain would not cover his face like a bandit]<br />- Like Hazrat Ali, Imam Hussain also knew about all future events in the entire universe. He would say to people, "Ask me things before you do not find me<br />amongst you." An Imam never says La Adri (I do not know). According to the narrators, all other Imams used to make the same claim. [So, they had the knowledge of the Unseen which, according to the Qur’an, rests with Allah alone]<br />- It is written in Usool-e-Kafi that the true Imam (from Ali to Mahdi) would never say, "I don’t know!" [He is full of knowledge, past, present and future. After this, the Mujtahid Ash-Shaikh Muhammad Hussain, author of Sa’adatud Darain gives some examples of the tremendous knowledge of Imam Hussain]<br />- Umro bin Al-'Aas asked, "Why do our moustache gray before yours?" Hussain answered, "Because your women have foul breath."<br />- Umro bin Al-'Aas then asked, "Why do your beards grow thick but ours don’t?" Imam Hussain replied, "A pure land produces good vegetation, and an impure land produces bad vegetation."<br />Having heard such insightful answers, Mua’avia yelled, "Umro! Keep quiet. Don't you know you are debating with Ali's son?"<br />Here quotes the Mujtahid a couplet:<br />Secret behind the Prophet making Hussain suck at his tongue<br />Is that Hussain’s tongue virtually became the tongue of divinity<br />- Abdur Rahman Aslami taught Surah Hamd (Al-Fatiha) to one of the princes of Hussain. The honorable Hussain granted him a thousand dinars (gold coins) and a thousand robes, and filled his mouth with pearls. [The man might have choked. Why did the Imam not teach the Surah himself? See below]<br />- Someone asked Imam Zainul Abideen why his father had so few children. He replied, "I am surprised how we were even born! My father engaged himself in prayers, as many as one thousand Rak'as in one day and night." [Where was the time to do anything else? Are not such statements derogatory to Hazrat Hussain?]<br />- Even in his state of helplessness and thirst, Hussain slew 1,950 of the enemy soldiers all by himself. In addition, there were countless that he severely wounded. [Such gross exaggerations, too, are derogatory to Imam Hussain]<br />'Aashura, Muharram 10, AH 61 - Oct 12, 680 CE<br />- In Makkah, as the Imam recited Ism A'zam (the supposed greatest Name of Allah), the land in between Makkah, Madinah and Karbala sunk low. And he showed Umm Salma, the mother of believers, the spot where he and his companions would be killed. Then, handing Umm Salma some soil from the land of Karbala, he said, "When this soil in the bottle starts oozing blood, consider me<br />martyred." Honorable Umm Salma reports, "When on the tenth of Muharram, 61 AH afternoon, I saw the jars, they were indeed oozing blood." [It was not Umm Salma, but Tabari whose imagination saw this oozing centuries later]<br />- The head of the Lord of Martyrs was severed yet it kept on reciting the Qur'an. [Read again]<br />- Beasts in the jungle and fish in the water will keep weeping over<br />Hussain’s ordeal until the Dooms Day! [The fantasies of our master narrators and historians are boundless]<br />- Lady Fatima used to cry over the trials and tribulations of Hussain even before she conceived him.<br />- Imam Hussain said to Abdullah bin Umar, "My head will be presented before one of the bastards of Banu Umayya." (P.167 Saadatud Darain) [Would the great Imam Hussain use filthy language?]<br />Mujtahid Muhammad in this chapter of Sa’aadatuddarain fi Qatlil Hussain lays down a rule: The criterion to judge the authenticity of the events of Karbala is to accept without question that which the Ulema have committed to pen. [Think and reflect]<br />- Before leaving Makkah, Abdullah bin Mutea’ advised Imam Hussain to stay on in Madinah, and not at all go to Kufa because that was a cursed city of ill omens.<br />- When the Imam departed from Madinah, angels riding she-camels of the Paradise presented themselves to him in hosts.<br />- After that, some legions of Muslim Jinns appeared before the Imam and said that if the Imam so commanded, they would consume his enemies while he was still in Madinah.<br />- Whenever people cautioned the Imam against going to Kufa, the Imam would say, "I am destined to martyrdom in Karbala on the 10th of Muharram." [Had this been so, the Imam, a model of endurance and patience, would not weep and wail. More importantly, he had the free will to choose any other destiny]<br />- To angels and Jinns he answered, "By Allah, I have greater power than you have for overcoming my own enemies but I want that those who die should die by reason and those who survive should survive by reason. [Yet only his companions, and none of his chief adversaries, died in Karbala]<br />- Thus, journeying by stages he reached Madinah on Friday the 6th of<br />Sha'ban 60 AH.<br />- In an offensive, Muslim bin Aqeel packed to hell forty-one in Kufa. Then he commenced displaying his valor in the streets and the bazars. [But, there are reports that he had gone there solely as an emissary of Imam Hussain]<br />- Muslim bin Aqeel was beheaded and his head was sent to Damascus. Yazeed hanged it at the city's main gate.<br />- Abdullah ibn Abbas inquired, "Why are you taking women and children along?" "God wills to see them in the enemy captivity ", replied Imam Hussain. [No comments]<br />- There is a serious controversy regarding the number of stages between Makkah and Karbala" (Sheikh Muhammad, the Mujtahid)<br />- The Imam told the poet Farzooq and Bashar bin Ghalib that Allah does what He wills. [God is not a tyrant. He is Omnipotent and uses His Power with Wisdom and Compassion]<br />- "Banu Umayyah have instilled fright in me", said Hussain. [This is another insult to the Imam]<br />- He said to Siddiqa Sughra, "O My sister! Whatever has to happen must happen." [So there should be no effort]<br />- The Imam knew the end beforehand.<br />- "I swear by Allah, my murder by the insurgent pack is inevitable. There can be no resistance before Allah." [Was Allah siding with the insurgents?]<br />- "In a dream I saw some dogs biting me. Most ferocious among them was one with white spots." Mujtahid Allama Muhammad Hussain writes that that description of the dog points to Shamar bin Joshan who had Leucoderma i.e. white spots. [The exalted Prophet had admonished against relating sad dreams. This cannot be the language of the most decent and courageous Imam Hussain]<br />- As early as at twelfth stage of the journey, Imam Hussain and his companions had donned their turbans and were wielding their swords. [Why would the Imam assume an aggressive posture?]<br />- At the fifteenth stage of the journey he said: I had dozed off on my horse. In a dream I saw a rider saying, "These people are proceeding and their death is proceeding towards them." Now I know that we have been foretold of death. [Earlier on, it was stated that he always knew it]<br />- A gentle commander of Yazeed's troops, Hur bin Yazeed Ryahi came along at the head of a thousand troops. He said, "I beg you in the name of Allah to take<br />pity on yourself. You will be martyred if you fight." However, the Imam refused to yield.<br />- Majma' bin Abdullah said, "The dignitaries of Kufa are against you. Although common folk are disposed in your favor, yet tomorrow their swords will be drawn against you." And still the Imam did not relent.<br />- At the next stage of the journey Imam Hussain asked Hur, "What is the name of this place?" He said, "Karbala." The Supreme Martyr spoke with tears in his eyes,"O Allah! We seek refuge with You against anguish and tribulation." [Karbala = Karb and Bala = Anguish and tribulation. Why was this prayer not granted? What an insult that the tally of Hussain’s rejected prayers is being repeatedly increased and highlighted by these Mullahs!]<br />PART - 5<br />Reminder: All criticism of the author is directed to the historians, and not at all to the respected personalities of Islam - Hazraat Ali, Fatima, Hasan and Hussain [R.A.] all of whom command our reverence and respect.<br />The First Assemblage of Hussain (From Sa’adatud Darain by Sadrul Muhaqqiqeen Sultanul Mutawakkileen Hujjatul Islam Wal-Muslimin Sarkar Allama Ash-Sheikh Muhammad Hussain Saheb, Mujtahidul Asr Mad-Zilluhu-'Aaali)<br />[At this juncture please make a note that the entire tale of Karbala has been narrated by the so-called Imam Tabari bin Rustam, the Zoroastrian, 239 years after the supposed event. Time and again he begins with, "Abu Mukhnif said this and Abu Mukhnif said that …"<br />Renowned scholars like Shah Abdul Aziz, Allama Tammana Imadi, Maulana Habibur Rahman Kandhalwi have conducted in depth research and declared that Abu Mukhnif is a fictitious character. Other scholars have established that even if such a person existed in flesh and blood, he had died more than fifty years before Tabari was born. Moreover, Tabari does not once claim that he ever met Abu Mukhnif. This being the state of affairs, it becomes obvious that the myth of Karbala is the product of Tabari’s own imagination. Some said Tabari was a Shia, others contend that he was a Sunni. In fact he had changed his name from Tabari bin Rustam to Tabari bin Yazeed for deceiving the masses. Tabari ascribes all atrocities to Yazeed, yet, he associates his own name with Yazeed, a shameless attempt to get some credibility]<br />The discerning reader should make note of this very important point.<br />The year of the martyrdom of Hazrat Hussain is 61 AH and Tabari penned this fable down around the year 300, i.e. 239 years later. And all this on hearsay! There should have been hundreds of men to write about the episode (had it<br />really happened) during this long duration, but we find none!<br />Let us continue with the handiwork of the criminal historians of Islam.<br />- Where was Madinah and where Karbala<br />Whence came the wayfarer of whence<br />- Mir Anees?<br />- Imam Hussain gathered his kith and kin. He cast an eye on the enemy throngs and broke down in tears. He prayed in all tenderness, "O Allah! We are the Prophet’s kin. Please grant us victory over the tyrants."<br />How numerous was the enemy? Aqai Darbandi says the (opposing) cavalry in Karbala numbered 600,000 and the infantry assembled for the battle numbered 20 million! [Even the entire population of Arabia and Iraq at the time would not total twenty million! No empire could possibly assemble a force of this size]<br />According to Ibn-e- Jozi, they numbered 6 thousand. Syed binTaoos puts the number at 20 thousand. Abi Faras said they were 50 thousand and Abi Nahaf Azwi reported 80 thousand!<br />Commemorating the Imam<br />The authoritative book we are referring to, Sa’aadatuddarain fi Qatlil Hussain, includes a lengthy directive on how to conduct assemblies commemorating Imam Hussain. In summary, this directive prescribes the following set of commandments:<br />- Weep profusely over the oppressed Imam's fate because such weeping atones for the most grievous sins.<br />- Without intent of a fast, go without food and drink until early evening on the Day of Ashura (the 10th of Muharram).<br />- On that day, hold gatherings for mourning and shed tears profusely. This is the noblest of deeds.<br />- Do no worldly work on that day.<br />- Recite Ziarat-e-Ashura and do all the mourning that is prescribed in the special books on prayers for this occasion.<br />[We can virtually hear Allama Iqbal: Listen to the music of delight in the mansions of Europe - And watch too the readiness for chest-beating in Iran]<br />- Immensely curse the murderers of Hussain and his kin. Repeat the chanting at least a thousand times, "O Allah! Let thy curse fall on the assassins of Hussain and his companions."<br />- Absolutely refrain from hilarity, lavish food and nice clothes.<br />- Undo the buttons of shirts and roll up the sleeves up.<br />- Throw dust or ashes on your head and rub your forehead with it.<br />Which lion is out of the den that the battle-ground is trembling!<br />Now, what was the size of the forces with Imam Hussain?<br />According to Allama Mujtahid (Revivalist) Muhammad, here is a controversy again. Abi Faris says they were 1,000 (Sharhe Shafia). Sheikh Mufeed says their total number was 72 (32 horsemen and 40 foot soldiers). But Imam Baqir reports they were 145.<br />[Ironically, after shooting their arrows of conjecture, our historians, theologians and reporters of Hadith play a trick on Allah and Rasool a.s. They pass the buck to Allah, "Wallahu A'alam" (And Allah knows best). That is that! They simply won't admit, "I do not know". If they decide to pass the buck to the exalted Prophet, they would write, "Qaal aw kama qaal" (He said this, or something to that effect)]<br />- Ibn Ziyad said to the Imam, "I will not lay my head on a soft pillow nor taste good food until I slay you." The Imam replied, "The people of your city Koofa had written to me, so I came. If you dislike my coming, I must go back." Then he also requested *Umar bin Saad, "Let me leave since the earth is vast", but he did not get the leave.<br />[According to the Mujtahid writer, Imam Hussain was there for Jihad. Why, then, would he ask to leave? Persians bore a special grudge against Hazrat Sa'd bin Abi Waqas because he had conquered Persia half a century earlier. So, the name of his son, *Umar bin Sa'd was tagged here although he was commanding troops in Syria at that time. Ref. Al-Milil Wanhil by Imam Sheristani]<br />- On the Ashura Day (10th Muharram) Imam Hussain said, "Yazeed the bastard, son of a bastard has forced me to choose between death and disgrace." [But the Imam had willfully decided to come to Koofa against the strong advice of many outstanding personalities. Also, could this be the language used by the noble Imam Hussain?]<br />- Three days before the martyrdom of Hussain, Umar bin Sa'd put a 500 strong guard at the river Euphrates to completely deny the Imam and his companions any access to water. The Imam delivered a speech saying, "Think! Who my<br />father, my mother and grandmother were and whose brother and whose grandson I am!" Voices were heard from the enemy camp, "We know all this, yet we must kill you in the state of thirst."<br />- The Imam, nevertheless, demonstrated a miracle near his tent. He slightly dug the earthl with a spade. All of a sudden a fountain of cool and sweet water gushed forth from the dry desert soil. All of them drank to their fill and filled up their water-skins [Lo and behold! The water problem is watered down]<br />- From those tyrants the Imam sought respite for one night. This was the Ashura night. The Imam and his companions spent the night in prayers, supplication and repentance and pleadings to Allah for mercy. They wailed and chanted over their rosary beads. There were sounds from the tents like the humming of bees from a beehive. [Such earnest prayers of the most pious ones were not heard! What are our theologians trying to accomplish? - Mock and insult them]<br />- Many people left the Imam and sneaked away into the darkness of the night. To those who were left with him, he gestured to look up at the sky. That is when every one of the companions beheld his abode in Paradise. [According to the Qur’an, the Paradise encompasses the heavens and the earth. Imam Hussain would not contradict the Quran]<br />- Imam Zainul Abidin relates that when Imam Hussain uttered some couplets about his death, Zain's paternal aunt, Hazrat Zainab started beating her face and rent her clothes. She then fainted. Imam Hussain said, "My sister! I serve an oath on you. Please keep my oath. After I am gone, neither tear up your clothes, nor scratch your face, nor do the least bit of wailing." But no one including Zainab complied with the Imam's advice and last will.<br />- On the other side there was an army of hundreds of thousands. Yet, the exalted Imam arrayed his small force thoroughly for battle including the right flank, the left flank and the flag bearer. Aqai Darbandi writes that the opposing army comprised of 600,000 horsemen and 20 million infantry.<br />[Even if the enemy amounted to the well-armed thousands, was it not a collective suicide? Would the enlightened Imam Hussain adopt such a fatal course? Victory being out of question, if his objective was martyrdom, he would not expose women and children and his companions to this peril. The exalted Prophet had warned believers against getting disgraced by inviting a peril that one could not cope with]<br />- The Imam addressed Shimar bin Zil-Joshan, "O Son of a goat tending woman!"<br />- The Imam cursed Ibn-e-Abi-Javeria for the torment of fire. At once he fell in blazing fire in a trench and turned into ashes. He prayed, "O Allah! Kill Tamim bin<br />Hasseen by thirst this very day." Suddenly stricken with thirst, Tamim fell off his horse by the Euphrates bank and his horse trampled him to death.<br />[With Imam Hussain being so readily accepted in his prayers, why could he not ward off Karb and Bala (anguish and calamity)? The highly exaggerated and superstitious accounts betray conjecture and fabrications by the historians. Hazrat Hussain wouldn't have even dreamed such non-sense. In fact, the then governor of Iraq, Imam Hussain was assassinated by Jaban bin Hormuzan in the governor house of Koofa. Chapter 14]<br />- The parties arrayed themselves in battle formation. 20, 600,000 (Twenty million and six hundred thousand) on one side and seventy two men on the other! [What sense would arranging the troops make? 72 against even 30,000 would have been an outright disaster. But let us read on]<br />- That day there was loud hue and cry in the tents. It was a divinely ordained calamity for them. The Imam kept briefing them about the oncoming events many times a day as revealed to him by Allah. [According to the Allama Mujtahid, all this was a pre-ordained and not an unforeseen calamity. Why, then, the hue and cry as we note further?]<br />- O Creatures of Allah! I have taken refuge with Allah against harm from you. [Refuge not granted]<br />OUT OF THE DEN CAME THE LION, ROARING!<br />- The Imam called for the steed of Rasoolullah called Murtajiz. He rode the steed and started urging his companions to gear up for the battle. Hur walked over to Hussain's side. [The events are taking place fifty years after the exalted Rasool passed on. The steed Murtajiz should have been about seventy years old then. Do the horses live that long!]<br />- Hur said, "O People of Koofa! After his passing away this is how you have treated the descendents of the Rasoolullah!"<br />- Upon hearing this, Umar bin Saad shot the first arrow at Hussain’s army and with this followed a shower of thousands of arrows.<br />[Dear reader! Only a few excerpts have been picked out cautiously for the sake of brevity. But I have not restricted the account to merely ten or twenty points from various voluminous books in order to convey to you what has been written in them about the illustrious Imam. The books from which the excerpts have been taken are so numerous that several pages are needed just to record the list of their long titles. Below are given only a few titles as examples:<br />Tareekh-e-Tabri, Asool-e-Kafi, Sunan Ibn Maja, Shaheed-e-Insaniat, Aashir<br />Bahaar, Sirre Shahadatain, Amali Saddooq, Tafseer Baizawi, Nehjul Balagha, Ainee Sharh-e-Bokhari, Irshade Shaikh Mufeed, Al-Akhbar-il-'Awaalee, Maqtal-e-Makram, Maqtal Ibn Sahili, Kaamil Ibn Kaseer, Nafsil Mahmmom, Qamqam, Al-Hussain Maqtali Maqram, Nasikh-ut-Tawareekh, Waqai-Ayyam-e-Muharram, Zakheera-tud- Daarain, Murawwaj-uz-Zahab, Maqtal Khuaarizimi, Manaqib Shahr Ibn Ashobe, Maqatilul Talibeen, Shahadat-e-Hussain, Zibh-e-Azeem, Al-Imamat Was-Siasat, Kanzul Amaal, Iste'aab, Sawa'iqul Muharraqa, Addam'ah As-Sakiba, and so on.<br />All these references can be looked up in Mustatab Saadat-ud-Darain fi Qatlil Hussain by Allama Sarkar Ash-Sheikh Muhammad Hussain, printer Maktabah As-Sibtain]<br />- As soon as the downpour of arrows from the enemy troops began, the illustrious Imam launched a swift attack on them. The battle continued for one hour. Fifty of his companions embraced martyrdom. [Against a shower of thousands of arrows, not one of the 72 arrayed combatants could have survived for a minute]<br />- A martyr has seven benefits from Allah. One of them is that his head rolls into the laps of two houris. [One lap should suffice one head]<br />- The esteemed Habeeb bin Mazahir dispatched to hell 65 of the Koofis and, Zuhair Al-Bijli sent to the Fire 120. Aabis bin Abi Shabib knocked down more than 200, Yahya bin Kathir 50, Janada bin Haaris 16. Qarib, the Turkish slave of the Lord of Martyrs, sent to Hell 70. The 95 year old Anas bin Al-Haris dispatched to hell 18 of the Fire-worthy. Hajjaj bin Masrooq killed 25, Anees bin Moaqqal 20 and Ibrahim bin Al-Hasseen 84. Malik bin Dawud and Dharghama bin Malik slew 60 each. [The count down goes on and on]<br />- Eight slaves of the Lord of Martyrs were slain. [The exalted Prophet had abolished slavery. How could Imam Hussain take slaves? The title ‘Lord of Martyrs’ has been reserved by many historians for Hazrat Hamza, the Prophet's (S) uncle]<br />- Prince Ali Akbar desired to have grapes. Imam Hussain raised his hand to the pillar of the mosque and [out of thin air] grabbed a bunch of grapes for the prince. [The historians maintain that Hazrat Hussain had taken up arms to destroy monarchy. Yet, they call his offspring princes and princesses]<br />- Prince Ali Akbar was married since he had an Umm-e-Walad. [Umm-e-Walad = A concubine who bears a child, yet remains less than a wife]<br />- Prince Ali Akbar killed 200 soldiers. However, his horse took him to the enemy troops. The barbarians shredded him into pieces with their swords. [That treacherous horse must have an effigy made and flogged in the Ta'zia<br />processions]<br />INSULTS TO INTELLIGENCE ABOUND<br />Readers! Along with these events, the historians have related a relentless exchange of verses and dialogues as if it were a vocal contest of which they were eyewitnesses, or the audio-video records were being made. This is in spite of the fact that Tabari compiled the first history of Muslims nearly two hundred and fifty years after Imam Hussain's martyrdom. In order to keep this book reasonably small, we are disregarding much of the running commentary.<br />- Many authors accept one criterion for the authenticity of the events of Karbala: If an event is found in any of the books of Ulema, so did it happen, period. [Wow!]<br />- The books are replete with reports that the Lord of Martyrs broke down in tears at the killing of a certain person or at such and such happening. [The exalted Prophet had said, "The true patience is that which is resorted to at the time of misfortune." Suggesting that the valiant Imam Hussein broke down time and again is an insult to him]<br />- At the martyrdom of Prince Ali Akbar, sounds of wailing came from the tents. Imam Hussain says, "My daughter Sakeena! Don't you fear Allah?" [Crying, wailing, and chest beating displease Him]<br />- The five or six remnants of Abu Talib's progeny launched a ferocious attack on the army of thousands.<br />- Prince Qasim son of Imam Hasan came out of the tent on his way to the battlefield. The Uncle Hussain and the Nephew embraced each other and wept so much that both fell unconscious.<br />- Allah dispensed an extraordinary punishment upon the one who had killed Muhammad bin Ali bin Abi Talib. He drank so much water that his belly burst open to his demise. (Wow!)<br />- Abdullah bin Hasan was eleven years old. He courageously addressed one of the enemies, "O son of an evil woman!"<br />- Abbas son of Ali was called the 'moon' of the (tribe of) Banu Hashim. He was so well-built that when he rode a horse his feet would touch the ground. [OK]<br />- Abbas launched such fierce attacks that the right wing of the enemy turned upon the left wing and the left turned upon the right.<br />Hold your breath<br />Finally, came Imam Hussain's turn. The evening was drawing close. He was all alone, fifty-seven years old, hungry and thirsty for several days, in intense heat, broken-hearted in grief.<br />Excellent portrayal by Mir Anees:<br />The gloom of tyranny has engulfed Zahra's Moon<br />What loneliness has gripped Shabbir this day<br />Zahra is the title of Hazrat Fatima, the mother of Hazrat Hussain whose title is Shabbir.<br />The author of Saada-tud-Darain writes, "If Hussain had really wanted to defeat the enemy and triumph to power, it was simple and easy. He would have placed Abbas on one of his sides, Ali Akbar on the other, while Muhammad bin Hanfia (son of Hanfia and Ali) and Muslim bin Aqeel would be somewhere in the middle. Then he would have attacked the rival army [of 20 million 600 thousand or 30 thousand as the case may be] It would have changed the face of the battlefield at Karbala."<br />[Imagine how five men could change the fate of such a one-sided battle]<br />- In the meanwhile God sent down a bird that fluttered its wings over Imam Hussain‘s head. The bird said, "Allah says that if you wish, He shall grant you victory over the adversary." This was Allah's help.<br />- Then 4,000 angels came on to the Karbala battlefield with shouts of support. However, the Lord of the Martyrs did not allow them to take part in Jihad.<br />- Then countless Jinns came to offer their services, but the Imam did not accept their offer.<br />- The Imam brought the suckling infant Prince Ali Asghar out of the tent. He requested the enemy water for the infant. But some barbarian shot an arrow as a response to the request for a sip of water. The little prince breathed his last in the Imam’s arms. The blood that gushed forth, the Imam caught in his palm and threw up to the sky. Not a drop of this sacred blood came back down.<br />- In the tents, Imam Hussain bade good bye to Sakeena, Fatima, Zainab and Um Kulsoom. Sakeena said, "Baba! Have you prepared yourself for death?" Imam answered, "What can a friendless, helpless person do but accept death?"<br />PART - 6<br />Reminder: All criticism of the author is directed to the historians, and not at all to<br />the respected personalities of Islam - Hazraat Ali, Fatima, Hasan and Hussain [R.A.] all of whom command our reverence and respect.<br />On the authority of the Qur'an, Allah was pleased with the Prophet's companions and they were pleased with Him. Obviously, unrealistic reverence carried beyond limits becomes SHIRK and insult.<br />All the references for this chapter can be looked up in Mustatab Saadat-ud-Darain fi Qatlil Hussain by Allama Sarkar Ash-Sheikh Muhammad Hussain, printer Maktabah As-Sibtain. See page 22 of the book in your hands.<br />Hussain Appears:<br />Out came Shabbir the tent door<br />As a gloomy funeral leaves the house<br />-Mirza Dabeer<br />[Could the lion-hearted Imam proceed to fight for his martyrdom like a man who dies before dying?]<br />- Four Thousand archers were showering arrows but the son of the Lion of Allah killed 1,950 rascals. [And that under a shower of arrows. The Lion of Allah refers to Hazrat Ali]<br />- To get a drink of water, the Imam spurred his horse towards the Euphrates. The arrow of a cursed one pierced his throat. Blood filled his palms and he tossed the blood upwards. His horse of the Lord of Martyrs lowered its head to drink water. The Imam said, "O Steed! Even you are thirsty. I will not drink until you do." But the loyal steed raised back its head. The Imam came back to the tents. He warned his family to get ready for trials and tribulations.<br />- Then, he went back to the battlefield with the arrow still stuck in his throat and started killing the enemy rank upon rank. The enemy had to re-arrange the troops. So many arrows were shot at the Imam that his 'Naazneen' (femininely delicate) body became like that of a porcupine. Yet, the Imam kept launching his counterattacks. [Re-arranging the troops against one man]<br />- Battling the enemy, the Imam reached a place called Zulkifl about twelve miles away, with his body as that of a porcupine.<br />- The wounds received so far were counted and they were 1,950. [We are not told who counted them and how]<br />- One of the tyrants hurled a stone at his forehead. Then he plunged a three pronged arrow that pierced the Imam's body and went through the pure chest that bore no malice. The Imam unsuccessfully tried to pull out the arrow.<br />- Then spears, arrows and swords started striking him from all directions. His condition was failing due to thirst. Again and again he was asking for water but the enemy was advancing towards him in droves. [What more could the swords, spears and arrows do to a body already like that of a porcupine?]<br />- The Imam could not pull out from the front the three pronged arrow piercing his body, so he bent down and pulled it out from the back. [The three-pronged arrow would pull out with it the heart and lungs]<br />- Blood spurted like a water-fall. He cupped the blood in his hands and tossed it skywards. Not a single drop came back down. [OK]<br />- One of the tormenters struck him in the back with a spear with such force that the Imam could not stay up on his saddle and landed on his right cheek. But he stood up and walked quite a distance to the place destined for his slaying.<br />- Hasseen Tameemi shot an arrow into his mouth. Abu Ayyub shot at his throat. Zara'a bin Shareek struck a blow with the sword at his left arm. Another cursed one struck the right shoulder with a sword. Sanan bin Anas struck a spear at the collar bone that made the Imam fall face downwards. Then he got up and pulled out the arrow from his throat.<br />- Now the enemy surrounded him and they set about to kill him. [What more had they to do for killing him? It appears that the narrators would not pronounce anybody dead until his head was still on the shoulders. Had Imam Hussain not been struck fatal blows already? If his surviving all that was due to some immunity as an Imam, why had Hazrat Ali died of the blow from Ibn Maljam and Imam Hasan from poisoning, both so easily?]<br />- Now Her Excellency Zainab came to the tent door. She addressed the entire force of the enemy requesting them not to kill the Imam. But, alas! The Bibi could not save her brother's life.<br />- With the Imam squatting on the ground, Malik bin Nasr struck a sword on his head. The cap underneath his turban got cut up. [The turban and the cap stayed in place after such a fierce struggle!]<br />- The honored head was split. The cap was filled with blood. The Imam took the cap off. Then he bandaged his head. Quite a while had gone by since his fall to the ground from the horse but no one had the courage to slay him.<br />- Now Shimar-Al-Joshan came forward. This accursed one had vitiligo. [The narrators seem to have forgotten that earlier they had described him as a leper]<br />- The accursed Shimar sat down in an indescribably insulant fashion. The Lord of<br />Martyrs looked toward him and said, "The Prophet was right that he was witnessing a dog with white spots dipping its snout in his family’s blood." [Can such be the language of the exalted Prophet?]<br />- That heartless man struck twelve times with a blunt sword and severed the head of the Rasool’s grandson from the hind side of his neck. [And our narrators counted those twelve blows centuries later. Or, was someone making an audio-video?]<br />It is truly amazing to note Munajaat-e-Zainul Abideen, a book supposedly written by Imam Zain in the last year of his life makes no mention of Karbala at all!<br />PART - 7<br />Sham-e-Ghareebaan (The Eve of Destitution)<br />[The contents of this chapter have been taken from many books. References are given at appropriate places]<br />Reminder: All criticism of the author is directed to the historians, and not at all to the respected personalities of Islam - Hazraat Ali, Fatima, Hasan and Hussain [R.A.] all of whom command our reverence and respect.<br />Ash-Sheikh Muhammad Hussain says:<br />- There are a lot of gatherings for wailing. As soon as the Muharram moon is sighted, mourning attire is worn, wailing sessions are held, eulogies and mournful chants are recited, and alluring speeches made, heard, tears shed, heads and faces slapped, and chests beaten. If this is all that we have learnt from the martyrdom of Hussain, then it is no less a tragedy for the Islamic world than the tragedy of Karbala itself.<br />Matam karain Hussain ka lootain Husnpurah<br />Mourning Hussain, looting the town of beauties - that's what the congregation does.<br />- The holy Imams used to richly reward poets reciting acclamatory odes and mournful poems.<br />- Professional story tellers of the martyrs of Karbala conduct elegy (Marsiah) sessions at prostitute houses and charge them fees.<br />- If paganism rises from Ka'bah itself, whence could go Islam?<br />- Speakers and Elegists endeavor to draw acclaim from the audience and win the approval of sponsors.<br />- The Rasool (S) said, "It is enough for being a liar to repeat all that one hears." (Nehjul Balagha, considered a collection of Hazrat Ali's speeches).<br />[But the story of Karbala is nothing but word of mouth carried over generations. From the great detail of the story of Karbala appearing in these books, one would think someone was making a running commentary as an eyewitness. The same ailment afflicts our poets]<br />- The Reciters should not read in a sing song fashion because there is a saying of the Rasool (S) that the first ever song was sung by the Satan when Adam had eaten of the forbidden fruit. (Mun La Yahdhar Al-Faqeeh)<br />- The reciters portray the Karbala episode as if it was a spectacle of quail fighting quail. (Muqaddama Sa'adah)<br />- Imam Musa Kazim insisted, "Do not acquire knowledge of Deen from anyone other than Shias."<br />- Wail and whimper to your heart's content or at least make a mournful expression. In this way, you will eventually become accomplished in the art of crying.<br />- Imam Hussain's date of birth was the fifth of Sha'ban, 4 AH, 626 CE.<br />- Rasool (S) nourished Hussain by letting him suckle on his tongue. The Rasool would stick his tongue in Hussain's mouth and he would suck so much that the flesh of the Prince Hussain grew out of the flesh of the Rasool. The Prince did not suck milk from the breast of his mother Syeda Fatima or of any other woman. (Ad-Dama' As-Sakiba)<br />[This narration is an obvious insult to Imam Hussain, his mother Fatima (R) and to the exalted Prophet. It ridicules common sense, reason, the Laws of Nature and insults human intelligence]<br />- When Imam Hussain was born, Allah ordered houris to enhance their beautification and the angels to increase glorifying Allah (Bahaarul Anwaar).<br />- Accompanied by four thousand angels, the angel Gabriel presented his congratulations in the court of Rasoolullah, at the same time offering his condolences (Amali Sheikh Sadooq) [Congratulations and condolences at the same time!]<br />- One day Ibrahim, the son of Allah's Rasool, and Hussain, his grandson were perched on his left and right thighs respectively. Gabriel appeared with a message from Allah that He did not wish both of them to live so the Prophet must sacrifice one for the other. The Rasool said, "Ibrahim's mother is a bondwoman. If he dies, only I will grieve." (Nafsil Mahmoom)<br />[The Qur'an had abolished all forms of slavery. Could the exalted Prophet still hold on to slaves? Was not the bondwoman a mother and human?]<br />- The Rasool said, "I sacrifice Ibrahim for Hussain." So, Ibrahim died three days later. [Note the helplessness of the Almighty, and personality worship to its pinnacle]<br />- In his lifetime the Rasool brought into being four creatures who were the exact replicas of himself. These were Ali, Fatima, Hasan and Hussain. (Akhlaqul Aimma)<br />- An Imam and a Prophet must be capable of performing miracles ('Aashir Bahar)<br />- About the Persian Princess Shahrbano, daughter of Yazdjard son of Shaheryar, son of Parvez, son of Hormuz, son of Cisra Nawshervan: Sheikh Mufeed says that she arrived during the time of the "Visible" Caliphate of the Lord of the Faithful, Hazrat Ali. (Muntakhib-ut-Tawareekh) [There is no mention of an "Invisible" as against a "Visible" caliphate in either the Qur'an or the Hadith. What does the "Invisible" caliphate mean? - That even today it is Hazrat Ali and his Fatimi progeny ruling the Universe]<br />- Imam Zain-ul-Abedin was born to the same Shahrbano. That is why he is called Ibnul Khairatain (Son of twin nobilities) i.e. the progeny of Bani Hashim of Arabia and of Nawshervan of Persia. (Bahaarul Anwaar). [But was it not her great grandfather, the same insolent Khusro Parvez who tore up the memorandum sent to him by the Rasool (S)? To compare the nobility of the Persian kings to the household of the Prophet betrays the inferiority complex of the narrators and it is an to insult to the exalted Prophet]<br />- Rubab, that matchless wife of Imam Hussain, lived only a year after the Karbala episode. She spent that entire one year in the sun and never sat in shade. (Muntakhibut Tawareekh)<br />- Reliable books describe only five wives of Imam Hussain -Shahrbano, Laila, Rubab, Umm-e-Ishaq, Qadha'iyah. He had others in addition. (Muntakhibut Tawareekh)<br />["Reliable books" mention two hundred wives of Imam Hasan]<br />- Imam Hussain had four sons and two daughters. The sons were Zainul Abedin, Ali Akbar, Ali Asghar and Ja'far and the daughters were Fatima and Sakeena.<br />Ali Akbar and Ali Asghar were martyred in Karbala. Ja'far's fate could not be determined. Descendants to Imam Hussain came only through Zainil Abedin. Today Hussain's progeny outnumbers the stars but there is no trace of Yazeed's descendants. [An empty claim]<br />Quoting from Muntakhibut Tawareekh the Mujtahid writes that the above statement is the gist of Surah Al-Kauthar. In other words, the Surah is addressing Imam Hussain that Allah will give him abundance.<br />- From the daughters, the lineage proceeded through Fatima Sughra who was the wife of Hasan Muthanna son of Imam Hasan.<br />[The Qur'an had done away with distinctions of lineage, color, and caste and the exalted Prophet had trampled them under his feet. Is it appropriate to make distinctions on that basis?]<br />A couplet:<br />Mohsin Bhopali is around, alive and kicking. May Allah grant him happiness and success! He is a good poet. He wrote a couplet which has become immensely popular since it resonates with the Ummah's line of thinking. Translation:<br />Nairangiye siaasate doraan tau daikhiye<br />Manzil unhain mili jo shareeke safar na thay<br />Witness momentarily the vagaries of the politics in vogue<br />Destination found those who were not even in the caravan<br />Whoever lagged behind, neither examined his own shortcomings, nor observed the qualities or the fitting strategy of others, but rather made excuses and played the blame game.<br />What a calumny that the author of Saadat-ud-Darain uses this couplet to incriminate Sahaba Karam (the companions of the exalted Prophet)! He says, "The true successors of the Rasool were cast aside to sit at home and the others captured the Khailafat."<br />The Right to Rule<br />[Hazraat Abu Bakr, Umar, Uthman and Ali would never covet government ranks. In fact, whenever an office was offered to them they considered it a burden. The Rasool (S) had declared, "We do not confer office upon someone who seeks it. So, these God conscious honorables could never covet power and rule (Khilafah<br />or the Blessed Government). Nor could the Rasool (S) authorize hierarchy. According to the Qur'an, character can be the only measure of a person's superiority.<br />Muhammad Ali Bab of Iran who launched the Bahai creed in the Nineteenth century was a descendant of the exalted Prophet. Father of (late) King Hussain of Jordan, the Sharif of Makka, was a descendant of the Prophet as well. But he joined hands with Lawrence of Arabia for pitting Arabs against the Turks?<br />If the criterion of esteem is the ancestry or race, all Muslims should accept Prince Kareem Agha Khan as the Imam and unite under his leadership since he is a descendant of the exalted Messenger. And yes, the drunkard poet, Josh Maleehabadi of "Yadon Ki Barat" also claimed to be a descendant of the Rasool (S)]<br />[LINEAGE: Contrary to the Qur'an and sayings of the exalted Prophet, we find the Shia scholars laying great emphasis on progeny. Such and such was an illegitimate child and therefore ----. Such and such was the son of a "Masum" (sinless), therefore he was perfect.<br />Millions of Syeds! Yet, we notice, especially in the Indo-Pak subcontinent, every Tom, Dick and Harry to be a "Syed" meaning a direct descendant of the Prophet (S). Not only is this a mathematical impossibility, but the hard fact remains that the vast majority of Muslims in the subcontinent originate from those who had converted to Islam from Hinduism. Countless ignorant people consider the 12 Imams and these "Syeds" as Ma'soom meaning innocent or sinless and revere them just on that account!]<br />The Favorite Tales of Denying Water to the Foe<br />[Perhaps for emotional impact, stopping water supply finds great favor with our historians as a weapon of the oppressors] On the authority of the so-called Imam Tabari, "Mujtahid" Muhammad Hussain writes, "The besieging forces surrounded Hazrat Uthman’s palace and stopped the supply of water to him. Hasan and Hussain managed to get through with water-skins defying blockade by thousands upon thousands!" [Just two men against thousands]<br />- The Battle of Jamal took place on 10th of Jamadiuthani, 36 AH Hazrat Ali was 59 at the time. The world witnessed the sword that gleamed in the Battles of Badr, Uhad, Khandaq and Khyber against the infidels, now shining against Talha, Zubair and Ayesha. Thirty thousand lives were lost. [The world witnessed nothing like that. The Criminals of Islam who were Muslims in disguise, spun this tale and Jareer bin Rustam Tabari recorded it as history 280 years after these Sahaba Karam]<br />- Muawia seized the access to river Euphrates and stopped the supply of water to Ali r.a. Then, Hazrat Ali's forces snatched the riverbank but did not deny water<br />to the enemy. This happened during the Battle of Saffain in which seventy thousand (mostly Sahaba Karam) perished. [This story is an invention of the so-called Imam Shahab Zahri and written by "Imam" Jareer bin Rustam Tabari. It is fascinating to note the Mullah-in-Chief of the 20th century, Maulana Syed Abul A'la Maududi (Our Master, Owner, Father of the Most Glorious, Maududi) saying, "If we do not believe in such stories, what will be left with us?"]<br />- In the Battle of Saffain (37AH) Abu Musa Ash'ari said to Umro bin Al-’Aas, "You are a dog". Umro responded, "You are an ass."<br />[Could the people groomed by the Rasool (S) behave like this?]<br />- However, in 38 AH, Hazrat Ali had to battle with the Khawarij (Those who broke away). It is called the Battle of Nahrwan. The Khawarij, who were on Hazrat Ali’s side in the Battle of Saffain became estranged because of his negotiating truce with Muawia. Thousands were killed in the Battle of Nahrwan as well." (Tabari)<br />- Muawia the Governor of Syria, occupied Egypt and started a guerilla war against Hazrat Ali's army" (Tabari).<br />[How could the Islamic Empire continue to thrive in spite of such destructive civil wars?]<br />Hazrat Ali's Assassination<br />- Hazat Ali resolved to invade Muawia in Damascus to end the friction once and for all. He delivered a forceful sermon in the Koofa mosque and obtained popular support. Alas! Not a week had passed when on the 19th of Ramadhan, 40 AH, right in the middle of his praying in the mosque, Abdur Rahman Ibn Maljam Muradi Al-Kharji struck on his head with a sword steeped in poison. He succumbed to the wounds on Ramadhan 21. [It is odd that Imam Ali, who was supposed to be aware of each and every event, anywhere and at all times up to the Doomsday, remained unaware of the impending attack of Ibn Maljam! If that is assumed as a reconcilement with fate, why did he exhort his forces to attack Damascus? Was he going to maneuver blood-shed amongst Muslims? Was his assassin indeed a Muslim named Abdur Rehman Ibni Muljim from the Khawarij and if so, was it his individual act? Is it possible that he (Ali) fell to another Maggian plot? See Chapter 13]<br />- Hazrat Ali was so fed up with his people that he had been harboring a death wish. He would say, "You have filled my heart with pus and my chest with grief and exasperation." ["The Lion of Allah" could not have said this. He never was a despondent man]<br />- The Amir Ali used to say, "I wish that Muawiya takes ten men from me and in return give me just one of his. It would be like exchanging gold with silver."<br />(Nehjul Balagha, Irshad-e-Mufeed)<br />The Splitting Poison<br />- Amir Muawiya, through a conspiracy with Ja'adah, a wife of Imam Hasan, had her administer him poison that split the Imam's liver into pieces. Ja'adah was paid one hundred thousand dirhams and she was promised marriage with Yazeed. (Irshad-e-Mufeed)<br />[There might be a poison that can split the liver into pieces, but this defies known medical science. Also, it is a matter of deliberation that Imam Hasan was a person capable of throwing away thousands of dirhams in charity. How could his wife be bought off for a hundred thousand silver coins? Also the point to ponder is that in various books on the subject, Yazeed has been depicted as ugly, characterless and vulgar. How could Ja'adah or any other woman prefer Yazeed to Imam Hasan? According to the same historical accounts, Imam Hasan was extremely rich, generous and commanded spiritual authority. He had more than ample resources, huge following, and a harem of four hundred wives, concubines and slaves]<br />Further Calumny<br />- Imam Hussain sent a forceful letter to Muawiya and challenged him to deny that he had taken a born slave, Ziyad bin Sumaiyya, as brother (Kitab-e-Irshad). [Again the falsehood of slaves and color and race! The Qur'an had categorically abolished slavery by declaring that all humans are worthy of honor regardless of where they are born. Nothing but character would endow distinction to individuals]<br />- Muawiya poisoned Abdur Rahman, son of Hazrat Khalid bin Waleed through his Jewish physician. That poison rent apart his belly (Kitab-e-Isti'ab). [We do not know what poison would do that]<br />- (Before that) the chief aid to Hazrat Ali, Malik Ashtar had also been killed by poisoning (Tabari). His tummy had also split asunder.<br />- Muawiya said to Imam Hussain, "You are a lamb of sacrifice!" (Nasikh-ut-Tawarikh = Eraser of All Histories)<br />- When Muawiya lost hope of any support from Aisha, he dug a pit and she fell in that pit to her demise (Kitabei-Awail by Jalaluddin Sayyuti).<br />- In 60 AH, after ruling for a full forty years, Amir Muawiya died at the age of 78 or 85 (Tabari and Sa'ada). [A discrepancy of seven years is nothing. Our smart historians can get away even with a century]<br />- Yazeed was a drunkard, lover of kebabs, and a drug addict. He wore silk and played on the tambourine (Sa'ada). He used to dress up monkeys as Ulema and made them dance.<br />- While proceeding to the Battle of Tabuk, the Prophet appointed Ali as his deputy in Madinah. His companions became sure that he would appoint Ali as his successor. So, they hatched a plot for killing the Prophet. While he was on his way back from the Battle, 12 to 14 men advanced toward him and attempted to assassinate him. Hazrat Umar was one of the assailants! He once swore to Hazeefa, "By God! I am of the hypocrites." (Meezanul E'tidal, by Imam Zahabi)<br />- Hadzat Umar stated, "When at the event of Ghadeer, the Rasool announced Ali to be the Master, Mun Kuntu Maulahu Fa Ali-yu Maula, a handsome, fragrant young man happened to be standing near me. He told me that the Prophet had that day tied a knot that none but a hypocrite would be able to undo." The Rasool said to Janab-e-Thani (the second Caliph) Hazrat Umar, "O Umar! This was Angel Gabriel. You better be careful and never untie that knot." (Muwaddah, Syed Hamadani).<br />[Dear reader! Such are the tales concocted in the mythology of religions. Angels become fragrant young men, walk around and make miracles. For committing sins, they are suspended in wells and their beloved beauties are hung in the sky as Venice. Think of the Mullah commentaries of the Qur'an relating to angels Haroot and Maroot]<br />- In Safar 11 A.H, a few days before he died, the Rasool, held back Ali and commanded the trio of companions, i.e. Abu Bakr, Umar and Uthman to leave Madinah and go away for fighting the Romans under the command of Usama bin Zaid. He wanted them away in order to prevent them from disputing the Caliphate of Ali. But, they did not leave. (Al-Milil Wanahil)<br />[What sort of company had the exalted Prophet selected? The Qur'an calls him Al-Muzammil = The best selector of companions]<br />The Paper Episode: In his last days the Rasool wanted to write down a decree to save Muslims from straying. But the Number Two (Hazrat Umar) barred him stating, Innarrajul liyahjur (This man is talking delirious). Hasbuna Kitabullah (Allah’s Book is sufficient for us.) (Muslim, Musnad Ahmad bin Hanbal etc)<br />[These very books claim that the companions were not present with the Rasool at the time of his death. Then, they also say that after this so-called Paper Episode, the Prophet lived three more days. Could he not write down the decree later? Could he not give verbal command for others to write? Why would he leave this Paper pending till the last days of his 23 years old Mission as the Prophet?]<br />- If the companions did not refrain from making an attempt on the<br />Prophet’s life for personal ends, murdering his grandson was no big deal for them. (Sa’ada)<br />- When the Prophet died, the companions abandoned his dead body and disappeared. They came back after three full days. Number one (Hadhrat Abu Bakr) too came back after three days and thus the corpse remained without coffin and burial for three days. People were busy pledging allegiance to Number One. (Tabari and Seera Halabia)<br />[The son of the defeated Persia, Rustam's Zoroastrian son Tabari has woven a yarn from which none of our historians has managed to break loose. The Qur’an bestows laurels on Sahaba Karam in the most luminous ways]<br />- The same Tabari writes, "Hazrat Umar accompanied by some others came at the door of Hazrat Ali and Hazrat Fatima with firewood and said, "Come out and pledge allegiance to Abu Bakr, otherwise I will set your house on fire."<br />[Such was the blinding magic of Tabari that Allama Shibli Nomani writes in his 20th century book, Al-Farooq: Considering the fiery temperament of Hazrat Umar, such behavior was not beyond him]<br />- Number One (Abu Bakr) arranged fire and firewood and Number Two (Umar) carried this stuff. So, it is not surprising that Shimar raised his sword against Imam Hussain 50 years later.<br />Inheritance<br />Mujtahid Muhammad Hussain asserts, "It is a settled principle of Islamic Shari'a that sons and daughters must inherit their father's property." [He has not made plain whether he is referring to a<br />Mullahmade Shari'a or it is a Commandment from the Qur'an. The Qur'an is explicit on this subject. Making a will is an obligation (2:180), and can be in benefaction of anyone, whether someone of the kin, or not. The prescribed shares of relatives are only from the estate leftover after distribution according to the will (if any 4:11).<br />- Syeda Fatima died of grief that she her inheritance of the Garden of Fadak was denied.<br />[Is not this assertion a grievous insult to the noble lady? Both Hazrat Ali and Hazrat Fatima had been trained by the exalted Prophet and they were above and beyond the petty craving for wealth or power]<br />- Election of Hazrat Uthman was disastrous for Islam." (Sa’ada)<br />[On the other hand, for centuries after the reign of Hazrat Uthman, Islam advanced like a torrent that no one could hold back]<br />- Imam Ibn-e-Taimiya, Mohyuddin Ibn Arabi, Mullah Ali Qari, Hafiz<br />Ibn-e-Hajar, Haji Makki, and Imam Ghazali et al have applauded the killing of Imam Hussain! (Sa'adah) [Isn’t it pathetic? Like all others, these big names will be answerable for their doings]<br />- Imam Hasan had handed over his own Caliphate to Amir Muawiya with the stipulation that after Imam Hasan the Caliphate would return to Hasan's family. (Isti'aab) [What happened to the Qur'anic injunction of Shura i.e. Mutual counsel?]<br />- Amir Muawia used to be served a huge variety of dishes, more than seventy at every meal time. He would exhaust himself of eating and eating but his stomach never got filled. (Anwarul Lugha)<br />Yazeed, Son of Hazrat Muawiya<br />There was no consensus in the reign of Amir Muawiya. (Ibid)<br />If the government is run without Shura (mutual counsel) and power is transferred through inheritance, it would be a monarchy, not a caliphate. [How could, then, Caliphate flow in Hazrat Ali's progeny, generation after generation? - It would be Monarchy]<br />- Yazeed son of Muawiya raised dogs, monkeys and leopards. He used to wed his step-mothers and took his daughters and sisters in marriage. He drank openly. At nights, surrounded by hoards of thieves and robbers, he loved to listen to the tales of loot and plunder. He used to dress up monkeys as the Ulema and then made them dance. (Tareekhul Khulafa)<br />[Here, one speculates that the imagination of our historians has peaked out but]<br />- Three days and nights in Hijrah 62, Yazeed ransacked Madinah. Ten thousand people of Madinah were killed and seven hundred companions of the exalted Prophet were put to death. Hundreds of women and three hundred virgins were dishonored. He had mules and donkeys tied in Masjid-e-Nabvi. (Ibid)<br />- Imam Zahabi writes, "Due to Yazeed's evil doings, God did not prolong his life and he died in 64 AH at the age of 30 and many of his daughters were widowed at the ages of five and six. (Meezanul E'tidaal) No, he lived to be 38. (Tareekhul Khulafa)<br />[The assumption seems to be that dying young is a sign of vice and dying old is a sign of virtue! The problem is that many Imams of the Athna Asri Shias died<br />young. For example Imam Hasan Askari lived only up to age 28. On the other hand Amir Muawiya’s life was blessed with longevity!]<br />- Mujtahid Muhammad Hussian, the author of Sa’ada expounds on the authorities of Ahmad bin Hanbal, Syed Aloosi, Ibn-e-Jozi, Jalaluddin Sayyuti, Qazi Shahabuddin, Imam Zahabi, and Mullah Abdul Hayee Farangi Mahli: To keep cursing Yazeed is true worship. [But, the Qur'an declares that those of old have passed on, and you shall not even be questioned about what they used to do]<br />- Khilafah is not child's play, Khala ji ka ghar nahin. (Anwarul Lugha)<br />[So, why keep it confined in one family?]<br />- Our historian seems to forget the account he just rendered about Yazeed's attack on Madinah. The Mujtahid now says on page 142, "One thousand virgins were deflowered and every one of those girls became pregnant. One thousand companions of the Rasool were put to sword, seven hundred Qaris (reciters) of the Qur'an were slaughtered, dogs and wolves were let loose in the Masjid Nabawi.<br />Is there any hope of Yazeed's salvation?" [Shouldn’t the Mullah be more concerned about his own redemption?]<br />Prayers<br />- The Mujtahid Muhammad Hussain has penned a line to the effect:<br />Who would have said prayers if Hussain had not sacrificed his head?<br />[Who indeed is 'saying prayers', Sunnis? - According to Muhaddith Al-Jazairi, and some other ulema, a Sunni's prayer is fornication! Tafseeril Burhan, attributed to Imam Ja'far Sadiq.<br />Shi'as? - Well, according to Abdul Qadir Jilani the prayer of a Shi'a is idolatery. Ghaniatut Talibeen]<br />- Imam Hussain took up his Jihad with the purpose of promoting virtue and stopping evil. (Qumqam) Shah Abdul Aziz Muhaddith Dehlavi writes that the insurrection by Imam Hussain was for liberating the masses from tyranny. The Mujtahid says that the Imam razed to the ground the palace of Yazeed. [When did that happen? The actual objective of Imam Hussain's strife has remained a matter of contention between our historians]<br />Despair<br />It is narrated from Hazrat Ali in Amali Sheikh Suddooq, "I, Fatimah, Hasan and Hussain were with Allah's Messenger. Suddenly he looked at us and started crying over the atrocities that we were destined to face." Hazrat Ali broke down<br />so much that tears started trickling down from his beard onto his chest. [Neither the Messenger of Allah, nor the great Hazrat Ali was such weakling as to break down in the fashion described. They were the noble ones who, with resolution, character and valor changed the world forever]<br />- Imam Hasan said, "A poison will be secretly sent to my martyrdom."<br />(Addam'ah As-Sakiba) [The same book repeatedly asserts that nothing remains hidden from an Imam]<br />- Imam Hasan told Imam Hussain, "Blood will rain from the skies on your slaying and everything in the universe will scream weeping over the tribulation. Even the beasts in the jungles and fish in the oceans will be shedding tears. (Ibid)<br />[If you can make today's enlightened generation drink this kind of Islam, more power to you!]<br />- Nafsil Mahmoom, Aashir Bahaar and other books repeatly claim that the calamities and tribulations were preordained for Imam Hussain and his household. [But, the Qur'an does not preach fatalism at all. Layisa lil Insaani illa ma sa'aa (A human deserves that which he strives for). Man determines his own destiny. And if we accept predestination then the entire bustle and bother is pointless. Why keep crying over the spilt milk?]<br />- Imam Hussain said, "I have heard from my grandfather (the exalted Prophet) that Khilafah is contraband for the seed of Abi Sufian." (Aashir Bihaar and Malhoof) [According to the Qur'an, kinship and ancestry carry no significance. The only criterion of superiority among people is character. Hence, the Messenger of Allah could not have said this]<br />- Before departing from Madinah, Hussain saw a dream that made him cry. He broke down crying at the grave of the exalted Messenger. Then, he cried after meeting his kin. He prayed, "O Allah! Guide me to the path that pleases You and Your Messenger. Then, he cried a great deal. (Maqtal Awalim, Aashir-ud-Damah) [Obvious contradictions abound in these reports - Predestiny, Approval of Allah and His Messenger, yet, Hussain the son of the Lion of Allah (Ali), breaking down in tears at each and every step! And that too when Paradise, the venerated grandfather, parents and kith and kin were awaiting him in there]<br />- Half-brother of Imam Hussain, Muhammad bin Hanfia, did not accompany him to Karbala from Madinah. The Imam took the progeny of his paternal grandfather Abu Talib. This included the Imam's two sisters, Zainab and Umm Kulsoom, brothers and their sons. For some unknown reason, none from the clan of Banu Hashim except the descendants of Abu Talib accompanied him.<br />The poet Mir Anees lamented:<br />Where was Madiah and where Karbala<br />The traveler of whence came whence<br />Reminder: All criticism of the author is directed to the historians, and not at all to the respected personalities of Islam - Hazraat Ali, Fatima, Hasan and Hussain [R.A.] all of whom command our reverence and respect.<br />PART - 8<br />After Hussain’s Martyrdom<br />- There was convulsion in the universe. Dark storms raged. Earthquakes rocked the whole of earth. Blood rained from the skies. There was thunder all around. Darkness fell all over and stars became visible in daytime. Total darkness lasted for three days. Apparel and buildings became red with blood raining from skies. Blood filled every pitcher and pot. Blood oozed out even when a pebble was moved. (Aashir, Qumqam, Tareekh Ibn Asakir, Sawaaiq)<br />- These books state that for three days, people around the world came to think that end of the world had come. [However, such a huge universal turbulence finds no mention in the histories of Rome, Egypt, Greece, India and other countries]<br />- What you call the red of twilight was never seen before the martyrdom of the Lord of Martyrs. The twilight is in fact the blood of the Karbala martyrs. (Sawaaiq)<br />- When Hussain was martyred Allah sent down seventy thousand angels at Karbala who would keep on shrieking in grief until the Doomsday. These facts prove that weeping and wailing over the martyrdom of Hussain and expressing grief and sorrow is a way of the Almighty God. The Almighty God has been crying since that fateful 10th day of Muharram and will keep on crying. (Ghuniat-ut- Talibeen) Imam Shehristani writes that Allah cried so much over Karbala that His eyes became sore and angels came to Him asking about His health. [So, God is not Almighty. He is a helpless God]<br />- To throw dust in one’s beard and on the head on 'Aashura, the 10th day of Muharram, is a tradition of the exalted Prophet. (Tirmizi Shareef, vol ii Pg 218, Delhi Edition). [It should be borne in mind that the exalted Prophet had passed away 50 years before the supposed Karbala tragedy. Let us hear more from the historians writing three to five centuries after the supposed events]<br />- The barbarians even stripped off the clothes on the holy body of Imam Hussain, the clothes that were already in tatters. The shirt was stripped by Ishaq Hadhree, the trousers by Abjar Tameemi, the turban by Akhnas Hazrami, shoes by Aswad<br />bin Khalid, and the ring by Bajad Al-Kalibi. He also cut off the finger while doing so. The Imam's shawl was pulled by Qais bin Ash'ash. Umar bin Sa'd took away the armor called Tabra and men from the 'Adoo tribe made away with his sword. This was not the famous sword Zulfiqar since that happens to be with Imam Mahdi in occultation (Malhoof).<br />- All of the ten horse-riders who trampled Hussain's corpse under the hoofs, proved to be bastards by studies undertaken by Abu Umar Zahid as recorded in Malhuf. [And this research took place five hundred years later! Ah, Islam had come to do away with all manmade distinctions of color, race, and ancestry. With Allah, every human being is respectable as a birth right regardless of his origin]<br />- After Imam's martyrdom, his horse toppled forty riders of the enemy and trampled them to death. (Manaqib Shahr Ashob). No! The charger reddened its forehead with Imam's blood and started knocking its head on the earth until it died (Aashir Bahar). Sorry, again! The horse committed suicide in the Imam's grief by drowning itself in the Euphrates (Nasikhut Tawareekh).<br />The Household<br />- The poet ignites the story-teller thus:<br />Cart away mementos of Ali and Batool<br />Drive away captives the family of Rasool<br />- Those left behind after Imam Hussain, were the sick Imam Zainul Abedin bin Hussain, a few ladies in purdah, and some children. Those who plundered goods from them met with a sorry fate. The man that used the looted saffron got burnt. The henna became ashes and the camel meat turned poison bitter.<br />- Imam Zainul Abedin was in captivity. Yet, through a miracle, he personally led the funeral of his father. He became two persons, one there and one here. (Rijal Kushi)<br />- Then, Imam Zainul Abedin moved a little dust from the grave-site. A grave was found already well-prepared. The sick Imam lifted his father’s body all by himself and lowered it into the grave. (Lil-Maqram)<br />The Sacred Head<br />Question: Where is the head of Imam Hussain?<br />Answers:<br />- It is buried in Madinah. (Usool-e-Kafi, Tehzeebil Ahkam)<br />- It is near the grave of Imam Hasan Mujtaba in Madinah. (Khulasat-ul-Wafa)<br />- No! It is somewhere else in Jannatul Baqee' (Fatawa Qartabi)<br />- It was buried by the side of Ali the Ameer in Najaf Ashraf. (Kaamil-uz-Ziarah)<br />- No again. It is in the Riqqah Mosque. (Abdullah bin Razzaq)<br />- The Prophet himself rose from his tomb and came from Madinah and by way of a miracle, took away the head from Damascus to Madinah. All other tales are false. (Qutub Rawindi)<br />- Impossible! The fact is that Yazeed paraded the head in many towns for public view. People carried it from place to place until it ended up in Asqalan. The chief of Asqalan buried it there.<br />- Wrong! Yazeed deposited the head in his treasury. When Sulaiman bin Abdul Malik came to the throne, he learned of the head's presence in the treasury. He saw the head radiant like polished silver. After keeping it with him for some time, he wrapped it in a shroud and got it buried with respects. [The time of this burial is supposed to be 98 AH i.e. 37 years after the supposed event of Karbala. The authors of Sawaa'iq and Tehzeeb recorded the treasury to burial story centuries later]<br />- No, No! Umar bin Abdul Aziz buried the head in Karbala during his reign in 100 AH. (Ibne Qayyim)<br />- Tehzeebul Ahkam records also that when Abbasids came to power in 130 AH (750 CE) they plundered Yazeed's treasury. A soldier caught sight of a bag. When he untied the bag in an isolated field, he saw the sacred head wrapped in silk. It had an Arabic writing on it, "This is the head of Hussain bin Ali." Secretly, the soldier dug the ground with his sword and buried the head. [The soldier had secretly buried the head but Ibn Hasan Toosi of Tehzeebil Ahkam got wind of it three hundred years later. One may recall that the same author of the Tahzeeb had mentioned Sulaiman bin Abdul Malik in this context]<br />- Ibn Jozi rebuts all this. According to him, the Abbasid Caliph Mansoor found the head in a locked box in the treasury of the Umayyads. He buried it in Damascus.<br />- Sensing the abundance of the flying tales, another historian named Maqraizi, flayed all other chroniclers, and brought forth his own 'research'. He writes that in the times of Crusades, for fear of the Christians, the head was taken from Damascus to Asqalan. It was then dug up again on the 8th of Jamadiul Awwal, 548 AH and brought to Cairo. The head gave off the fragrance of musk and was dripping of fresh blood. That is where it was buried.<br />The Essence of Narratives<br />- Truth was beheaded in Karbala. Shimar's dagger cut off Imam Hussain's head" (Nafsil Mahmoom). [Earlier, it was said that the sacred head was severed by twelve blows of Shimar's sword (Nafsil Mahmum). If Truth was beheaded, all sacrifice ended in vain]<br />- The head of the Martyr in the Way of Allah was raised up high on a spear. That was the moment that the truth was decapitated. (Shaheed-e-Insaniat.<br />[If that is so, Muhammad Ali Jauhar is wrong in his poetry:<br />Hussain's murder is indeed death to Yazeed<br />Islam gets revived after each Karbala]<br />- Bibi Shahr Bano took her own life by jumping in the Euphrates (Manaqib, Ibn Shahr Ashob)<br />- (Impossible)! Bibi Shahr Bano died at the birth of Imam Zainul Abedin. (Israrush Shahadat)<br />- According to Kitab-e-Israr, Bibi Shar Bano rode away to Jabal-e-Toos on the Imam's steed and her end remains one of the unsolved mysteries of Nature. [But the Imam's steed had died too]<br />- The caravan of the captives of Karbala consisted of a string of 40 camels carrying Fatima's progeny, some children and some women. (Ashir Bahar) [Forty camels sound far too many for such a small number]<br />- Fatima Sughra bint Hussain said to a person from Koofa, "Sit you like a dog, the way your father used to." (Malhoof) [The author of Malhoof is presenting this as a specimen of Fatima Junior's eloquence]<br />- Imam Zainul Abedin said to Ibn Ziad, "No one dies without Allah's Decree. My father also died by His Decree." (Maqatilut Taalibin) [With such firm faith in Allah's will it would not befit him to wail in Ibn Ziyad's court]<br />- Imam Hussain's head was being paraded in the streets of Koofa. The head was constantly reciting the ayahs, "See that the matter of the People of Kahf and Raqeem was one of Our unique signs." The audience spoke out, "O Son of the Prophet! Your case is even more wondrous!" (Ashir Bahar)<br />Every Clan will Long for Hussain … but<br />- Imam Hussain used to call us profanities. Imam Hussain used to draw his sword to slay us. (Bani Ziyad's taunt, Nasikhut Tawareekh)<br />- When this destitute caravan was entering Syria, Yazeed was watching the scene from the top of his castle in Jerone. A crow cawed and Yazeed was delighted. He started humming a tune, "I have settled scores with the Prophet." [Tabeen Najafi, the author of Tazkiratul Khawas, hears this caw-caw five hundred years later]<br />- Damascus was wearing a festive look that day (Qumqam). [How could the Muslim masses celebrate the martyrdom of the exalted Prophet's grandson?]<br />- One of the fifty people who brought the Imam’s head from Koofa to<br />Damascus reported that they had a round of drinking around the sacred head. One dark night it so happened, that the gates of heaven were flung open with thunder and lightning. All Messengers from Adam to Muhammad descended, accompanied by Gabriel and thousands of other angels. Gabriel lifted the sacred head, embraced and kissed it. All other Messengers (124,000) then did the same. Looking at the head of his grandson, the Prophet of Allah wept profusely. Other Messengers helped him compose himself. (Nafsil Mahmoom). [Angel Gabriel should have carried the head to heavens]<br />- Ibn Jozi has written in his Tazkarah, "Five hundred years before the birth of the Prophet, there was a verse etched on a stone in Siryani language that there would be a people who slay Hussain and yet hope for intercession by his grandfather. [Ibn Jozi does not tell us who saw the stone and where]<br />- Near a mountain called Joshan, one of Hussain’s wives suffered a miscarriage. There were some people at work nearby. She requested them for some water to drink. They not only rejected her request but spoke rudely. The lady cursed them. There was a red copper-mine in that mountain. That mine suddenly exploded (Mo'jamil Baldan). [Why could her curse not destroy the army of Ibn Ziyad?]<br />- It is reported in Maqtalil Hussain, "In the bazaars of Syria, the sacred head of Hussain went on counting beads of a rosary. It was calling out, "My martyrdom and the mounting of my head on the spear is more wonderous than the story of Dwellers of the Cave." [The Mullah takes this yarn as strengthening the faith, whereas the educated young make fun of their own religion when they hear such irrationalities]<br />The Royal Court of Yazeed<br />- On the command from Yazeed, a dining cloth was spread over the sacred head. Yazeed indulged in a drinking spree along with his friends. He placed the head in a platter of gold and placed a pillow on it and spread chessboard over the pillow. When Yazeed would win rounds of chess from his friends, he would drink three chalices of liquor and would spill the froth near the sacred head. He kept on repeating, "This is the revenge for Badr." (Mun La Yahdhar)<br />- Yazeed read out to Imam Zainul Abedin the verse from the<br />Qur'an, "The misfortune that befalls you is a consequence of your misdeeds." "This ayah is not for us", said Imam Zainul Abedin. (Aqdul Fareed)<br />- Yazeed asked, "What ayah has been revealed for you?" The Imam replied, "All misfortunes that come to you are pre-ordained." So we are people who do not mourn our dead. (Tafseer Qummi) [Do we notice the open contradiction here? For centuries, grieving and mourning has indeed been an integral part of the lives of these Mullahs and their followers. Is not the continued 'ceremonial' weeping and wailing these books so often attribute to the family of the exalted Prophet demeaning to his household? Isn't it against the honored Imam's own injunctions? Is there another people in the world that consider wailing and mourning an integral part of worship?<br />As Allama Iqbal said,<br />Hear the bustle of merriment in the mansions of the West<br />And have a glimpse at Iran getting ready for chest-beating]<br />- By Yazeed’s orders the sacred head of Imam Hussain was hung at the gate of his palace and then, for forty days it remained perched on the minaret of the Jama' Masjid (Nafsil Mahmoom). [Could the thousands upon thousands of the Muslim masses idly witness the insult?]<br />- A lady of the house, Hind bint Abdullah bin Aamir left the harem of the Lord of Martyrs and became a wife of Yazeed. (Ashir Bahar) [What! This is another serious insult to Imam Hussain]<br />The Sick Imam (Zainul Abedin)<br />- Yazeed commanded a policeman to take Imam Zainul Abedin to a certain garden, kill him and bury him there. He took the Imam to the garden and dug a grave with his sword. He was at the point of killing the Imam when an invisible hand slapped him so hard in the face that he died and fell buried in the same grave (Tazallum-uz-Zahra). [Why did not such miracle happen for Imam Hussain?]<br />- Imam Zainul Abedin was 23 at the time of the Karbala tragedy. Historians reports that he incessantly wept over the woes of his late father for forty years. [These add up to 63 years. Malhoof records his year of birth as 38 AH and of his demise in AH 95. If he lived for 57 years in all, how is it that he kept weeping till he was 63? And if he incessantly cried forty years long, what became of his status as Imam!]<br />- As it happened, Ali son of Imam Hussain (Zainul Abedin) set off towards the<br />desert. His slave followed him and heard him wailing loudly. The slave tried to calm him down and asked, "O My Master! Will your wailing ever stop?" He replied, "Prophet Yaqub had twelve sons. One of them, Yusuf was away from his presence for a while and even though he was still alive, Hazrat Yaqub had become almost blind crying for his son. I, on the other hand, have seen seventeen of my household lying dead including my father, brother and others. So my wailing cannot stop." (Malhoof) [This does not befit an ordinary man of faith, let alone a person of the stature of the Imam. Those honorable models of fortitude could not have spent their lives in wailing and crying.<br />PART - 9<br />Reminder: All criticism of the author is directed to the historians, and not at all to the respected personalities of Islam - Hazraat Ali, Fatima, Hasan and Hussain [R.A.] all of whom command our reverence and respect.<br />Some Leading Characters<br />Let us now look at the facts. Unfortunately, whatever dogmas we are raised up with since childhood, become a part of our inner self. Indeed, they intertwine with our emotional fabric. That is why people in general tend to block their minds to new information and even get upset. A Mullah would conveniently dispense the verdict of infidelity.<br />Alas, hundreds of thousands of things to be said<br />Remained unsaid for fear of mass commotion<br />- A poet<br />However, according to Qur'an, concealing the truth is a great offense (2/140). To begin with, here are the years of death of some notables:<br />Years of Birth and Demise<br />AH (Al-Hijrah) CE (The Common Era)<br />The exalted Prophet Muhammad 11 570-632<br />Hazrat Abu-Bakr Siddiq 13 573- 634<br />Hadhrat Umar Farooq 23 583-644 Hazrat Uthman 35 583-656<br />Hazrat Ali ibn Abi-Talib 40 600-661<br />THE SHI'A IMAMS (Years of death given in AH only)<br />1. Ali ibn Abi-Talib ..... 40 ….. 600-661<br />2. Hasan bin Ali .…. 49 ….. 625-670<br />3. Hussain bin of Ali ….. 61….. 626-680<br />4. Zainul Abedin bin Hussain ….. 95 ….. 659-712<br />5. Muhammad Baqir bin Zain ….. 117 .…. 676-731<br />6. Ja'far Sadiq bin Baqir .…. 148 .…. 702-765<br />7. Musa Kazim bin Ja'far .…. 182 .…. 746-799<br />8. Ali Raza bin Musa Kazim .…. 20 .…. 765-818<br />9. Muhammad Jawad Taqi bin Raza .…. 220 ….. 811-835<br />10. Ali Hadi Naqi bin Taqi ….. 254 …... 846-868<br />11. Hasan Askari bin Naqi ….. 260 ….. 846-870<br />12. Abul Qasim Muhammad Al-Muntazar Imam-uz-Zaman Al-Mahdi (if at all born) - exact year of birth not known. It was 254 or 255 AH. He disappeared at age four or five in 260 AH = 874 CE.<br />-------------------------------------------------------------------<br />Hazrat Muawiya ….. 60 ….. 604-680 (First Banu Ummayad Ruler)<br />Yazeed bin Muawiya ….. 64 ….. 645-683<br />Now let us have a look at the chronology of the historians who initially committed our history to writing, including the Karbala episode. Although the historians are a different commodity from the Muhadhithin (writers of Hadith) yet, both groups trespass their boundaries whenever they wish. Therefore, we find history mixed up with Hadith and vice versa. These massive volumes are loaded with endless amount of contradictions within themselves and against each other since all these books were based on word of mouth. 'He heard from him who heard from her, and she heard from so and so who in turn heard it from this and that. Then there is the description and analyses of the character and credibility of the persons in the 'chains of narration'. The funny thing is that one narrator who is trustworthy before ten "scholars" is a fabricating liar before another ten.<br />Most Prominent Historians & Muhadhithin<br />Author with Year of Death<br />- Imam Ibn Jareer Tabari 310 (923 CE) - The first exponent of the Qur'an and the first ever historian)<br />Imams of Sunni Hadith:<br />- Imam Muhammad Ismail Bukhari 256 AH (870 CE)<br />- Imam Muslim Bin Hajjaj Al-Qasheeri 261 AH (875 CE)<br />- Abu Abdullah Ibn Yazeed Ibn Majah 273 AH (886 CE)<br />- Suleman Abu Dawood 275 AH (888 CE)<br />- Imam Abu Musa Tirmizi 279 AH (883 CE)<br />- Imam Abdur Rahman Nisai 303 AH (915 CE)<br />Imams of Shi'a Hadith:<br />- Sheikh Muhammad Bin Yaqoob Bin Ishaq Al-Kaleeni 329 (941 CE)<br />- Sheikh Saddooq Abu Ja'far bin Ali Tabrasi 381 (993 CE)<br />- Sheikh Abu Ja'far Muhammad Ibn-e-Hasan Toosi 460 (1,071 CE )<br />Imams of Fiqh (Jurists - AH year of death):<br />- Imam Malik Bin Anas 179<br />- Imam Abu Hanifa 150<br />- Imam Ahmad Bin Hanbal 241<br />- Imam Shafi'i 204<br />The greatly revered Mulla Jalaluddin Rumi wrote about the Imams of Fiqh:<br />They sculpted four sects out of the True Deen (Religion)<br />And created a rift in the Deen of the exalted Prophet<br />Further on the same Rumi says:<br />The Companions so loved of this world that<br />They abandoned Mustafa (the Prophet) coffinless<br />The "Science" of Asma-ur-Rijaal<br />These were the names of the gurus of our history and tradition. Here it is noteworthy that first history of Muslims was written by Tabari, about 250 years after the exalted Prophet and 225 years after the supposed incident of Karbala. And he had nothing in his hands to refer to. In fact, he admits in the very beginning of his "Mother of all Histories" that he was writing only that which others were narrating. The narrators, therefore, should be held responsible for any and all errors.<br />From the Shiite standpoint, history was first recorded by Imam Kaleeni later than Tabari, at the start of the fourth century AH or about 240 years after the supposed Karbala. Tabari and Kaleeni both built their fancies on hearsay. "He heard from so and so who heard from so and so, and so on."<br />Besides being gullible, we Muslims have a strange characteristic. We take pride in what we should be ashamed of! The scandal that should shame us is the so-called "Science" of Men's Names (Isma-ur-Rijaal). The Mullah thumps his breast claiming that Muslims have preserved the names of their 500,000 self-proclaimed narrators/scholars. Dr. James Gibbs of Great Britain has correctly assailed Muslims over this spectacle, "The Muslims possess a living Book but, sitting in their mosques, madrasahs and monasteries, they continue playing with obsolete accounts of history. These five hundred thousand phantom players are responsible for sectarianism amongst the Muslims."<br />Some More Info About Our Historians<br />It is significant that our 'recognized' historians, numbering in hundreds, belong to the post Tabari/Kaleeni era. None before them! What happened to the record of the golden period of the Muslim history? In 165 AH, when Abbassid Khalifa Haroon Rasheed asked Imam Ahmad bin Hanbal for evidence supporting one of his theories, he could not produce a scrap of paper! Imam Hanbal reportedly endured flogging by Mamoon Rashid over the pointless debate whether the Qur'an was a creation or not. But none of these "Imams" pronounced monarchy being un-Islamic. So, despotism continued to gain strength with time.<br />Just as Imam Abu Yusuf, a disciple of Imam Abu Hanifa had become the royal court jurist (Faqeeh) of Umayyad Dynasty similarly Tabari dug heels in the court of Khalifa Mo'tamid in 270 AH. Imam Ibn Jareer bin Yazeed Tabari, (the name adopted by him) graciously submitted to the whims of Khalifa Al-Muqtadar Billah. In many accounts the "Imam's" real name is given as Ibn Jareer bin Rustam Ibn Tabari disclosing him being a Parsi. (For example, Kitabul Istaqama, P.137) Today there are confusing reports about him whether he was a Shia or a Sunni, Khariji or Rafizi or Zoroastrian (Yaqoot Hamdi’s Muajjamil Adaba 302 AH) Legend also has it that Imam Tabari bin Yazeed and Imam Tabari bin Rustam were two different persons, although both were born on the same day, both were historians, lived in the same town, and died on the same day. Both of them looked the same and dressed the same. [Impossible for a co-incidence]<br />Union of the Mullah and the Monarch<br />In short, during the reign of Khalifa Muqtadir Billah, royal delegates were dispatched to Makkah, Madinah, Damascus, Qadisia, Koofa and other provincial centers. The contents of their libraries were destroyed and replaced by books written by people who were in reality the criminals of Islam. The question arises, how Tabari and other "scholars" like him acquired this much of power.<br />The Nine Muhaddithin Were Persian<br />Well, it is amazing to know that all the six so-called Sunni Muhadditheen of Sahah Sitta (the Six Right Ones - the six 'canonical' books of Hadith), Bukhari, Muslim, Abu Daood, Ibn-e-Maja, Tirmizi and Nasai hailed from the defeated Persian Empire. Likewise, the three Shia Muhadditheen Sheikh Saddooq, Jafar Toosi and Abu Ali Tabrasi (writers of the four 'canonical' Shia books of Hadith) were of Persian origin. Not one of these nine was an Arab.<br />Abu Muslim Khurasani<br />The Zoroastrians from Persia had become very influential in the Abbassid government in the very beginning. In fact, the founder of the Abbassid dynasty, Abu Muslim Khurasani was an ardent Maggian. By 129 AH, due to the ineptitude of the last Banu Umayya rulers and propaganda by the Ajamis, unrest had taken root among the people of Khorasan. Many of the masses wanted to install Muhammad bin Ali bin Abdullah bin Abbas as Khalifa.<br />Like Imam Zainul Abedin, his son Imam Baqir and after him his son Imam Ja'far Sadiq had altogether quit the political arena. Luckily for Abu Muslim Khorasani, Marwan II son of Marwan bin Hakam turned out to be a very incapable ruler.<br />Abu Muslim found the ground all to himself. Imam Muhammad bin Ali died in 126 AH and his son Ibrahim was declared Imam. Abu Muslim Khorasani talked Imam Ibrahim into killing all Arabs in Khorasan, a Persian province. But, the plot was exposed. Marwan II imprisoned Imam Ibrahim and then got him killed. His brother succeeded Imam Ibrahim as Imam Abul Abbas. Abu Muslim's mission was to prevent the consolidation of a central authority among the Ruling Arabs, indeed among the Muslims in general. Finally, in 132 AH the combined armies of Abu Muslim and Imam Abul Abbas destroyed the Umayyad regime. Marwan II was killed. All except women and children from Banu Umayya were annihilated. Only a prince named Abdur Rahman managed to escape to Andalusia (Spain).<br />Fearful of Abu Muslim's rise to power, Abul Abbas got him assassinated. Still, the Persians remained very powerful in the early reign of the Abbassids. In fact, from 129 to 132 AH the Persians directly ruled the Muslim empire. (Tareekh-e-Islam by Dr. Hameeduddin)<br />Haroon Rasheed and the Baramikah<br />This rise of the Zoroastrians lasted about two hundred years. Their influence, albeit covert, was so much that a powerful king like Haroonur Rasheed would at times find himself helpless against them. It is a little known fact that Haroonur Rasheed himself was the son of a Persian woman named Khaizran.<br />The Persian Baramika family had ascended to immense power within the<br />Caliphate as Haroon's viziers. Most historians acknowledge that in 187 AH Haroon had a golden opportunity for easy conquest of the present-day Cyprus and Turkey, including Constantinople (Istanbul). That must have obviated the horrible Crusades in the future. However, the Zoroastrian Baramikas kept him occupied with the Arabian Nights Tales and in fun and merriment.<br />Haroon's ministers Khalid, Yahya, Fazal and Jafar were all Baramikas. They replaced Arabic with Persian as the court language. It is astonishing to note that it was in Haroon's reign that the celebration of the Maggian festival of Nawroze started in great gusto replacing the customary Muslim Eid.<br />How were people like Tabari, Kaleeni, Zahri, Ibn Ishaq, Tirmizi, Saddooq, Ibn-e-Sa'd and Waqidi et al gain so much power?<br />Not only did they enjoy privileges from the rulers, but they also had monopoly over penmanship. In return they used to proclaim the king as God's shadow on earth and would fabricate history, Hadith and interpretations of the Qur'an that would endorse despotic kingship, palaces, harems and all kinds of royal indulgence.<br />An example: Shah Abdul Aziz of Dehli, (died 1229 AH) gave an example of this in his journal. One day Khalifa Mahdi Abbassi was flying pigeons. Ghias bin Mamoon Muhaddith saw this and uttered, "The Rasool (S) has said that archery, horse racing, and flying pigeons are a believer’s grandeur." The reported Hadith mentions camel racing instead of flying pigeons.<br />Irony: When the attention of "Maulana" Maudoodi, the renowned Mullah of the 20th century, was drawn to this falsification, he wrote, "If we start doubting our history, what shall we be left with?" (Mazhabi Dastanain P.29)<br />Khalifa Haroon Rasheed had the most magnificent kingdom and possessed the strongest army of the times. He could easily have subdued Byzantine, indeed the entire Roman Empire. Had he accomplished that task, there would have been no Crusades in later years and Islam could have claimed the entire Europe with its strength and benevolence.<br />Another Trickster - Ibne Shahab Zahri<br />Now let us examine "Imam" Ibn-e-Shahab Zahri (d. second century Hijrah). Hujjatullah Abdul Qadir Ali Al-Musvi, author of Mizanul Faris states that Zahri's real name was Ibn-e-Shahab Toosi. He was one of those hundreds of thousands of migrants who, after the Arab conquest of Persia, had settled in the Iraqi cities of Koofa, Basra and Baghdad. Some history books have named him as the second founder of Shia theology. (The first founder was Abdullah bin Saba, the Jew)<br />In his book "Imam Zahri and Imam Taabri, the Other Side of the Picture", Allama Tamanna Imadi states that Zahri's role features prominently in all the differences between the Shia and Sunni sects to this day.<br />He used to fabricate a Hadith and then it was passed over to the propaganda centers from where it made rounds of the entire Muslim world. Some Shia scholars acknowledge him as a Shia while others hold him to be a Sunni (Mufti Muhammad Tahir Makki). However, Ibn Shahab Zahri (Toosi) had descended from the royals of the Persian Sassanids and was a staunch Zoroastrian. Allama Imadi, Maulana Dost Muhammad Qureshi, Mufti Muhammad Tahir Makki and Allama Mujeebi all are unanimous in the view that some of the machinations of this Zoroastrian masquerading as "Imam" have lasted until this day. He:<br />- Made up stories casting doubts about the collection and compilation of the Qur'an.<br />- Broached the novel idea that some Ayahs of the Qur'an abrogate others.<br />- Concocted the foolish notion that the Qur'an was revealed over seven "readings".<br />- He was the man to name Hazrat Ayesha in context with Surah An-Noor, thus providing an open opportunity to "Imam" Bukhari to slander the Mother of Believers. The Qur'an had not named any person in the Surah.<br />- Made up the tales of dispute among Sahaba Karam concerning the exalted Prophet's succession in Saqeefa Bani Saa'dah.<br />- Fabricated stories of disputations between Hazraat Ali, Abu Bakr and Umar.<br />- Invented stories about persecution of Bibi Fatima, the dispute about the Garden of Fadak, and the maltreatment of the Prophet's daughter by Hazraat Abu Bakr and Umar.<br />- Topping it all, the tales like the Battle of Jamal between Hazrat Ali and Hazrat Ayesha, the Battle of Saffain between Hazrat Ali and Hazrat Muawiya, and the Battle of Nahrwan between Hazrat Ali and the Khawarij were creations of the scheming mind of Zahri. In fact, the Battles of Jamal, Saffain, Nahrwan and Karbala never took place!<br />Zahri was not alone in spreading the above mentioned horrendous plots. He had full support of his fellow Zoroastrians. Their ulterior motive was to divide Muslims in sects, engage them in mutual disputes and make them abandon the Qur’an.<br />Other culprits in this sordid business were Jews banished from the Arabian Peninsula. Many of them assumed Muslim names and settled in centers of Islamic Civilization to benefit from the prosperous Muslim state. A third force active in this endeavor was the Byzantine (the Eastern Roman) Empire which had been conquered by Muslims during the reign of Hazrat Umar.<br />Syria, Egypt, Jerusalem, Alexandria etc had fallen to Muslims. The<br />Romans were also bent upon avenging their defeat from Muslims.<br />The Enemy Camp<br />That is how the camp of the Zoroastrian, Jewish and Nazarene brains formed a coalition against Muslims. Misery seeks company. The three scheming, defeated elements held a series of secret conferences in Koofa, Syria, Yemen and Constantinople. (Lisanul Meezan)<br />It is to be remembered that Muslims had not invaded the Persian and Roman empires on their own or for occupying their lands. In both these superpowers of the time, a few elite were holding people in physical, mental and economic bondage. The accounts of the tyranny and the public outcry for help were reaching the capital of the new superpower in Madinah. The exalted Prophet had warned the tyrannical emperors that if they failed to reform and restore human rights, time were at hand that the elite would face the hardships that the masses were facing. Hazraat Abu Bakr and Umar only reaffirmed that warning.<br />This point is being made here for the reason that the Qur'an prescribes Jihad or warfare under only the following circumstances:<br />- When adversaries physically attack Muslims.<br />- When the enemy drives away Muslims from their lands and homes. - When innocent people are subjected to oppression and cry for help.<br />In their hearts, the Parsi and Christian masses were jubilant over the rise of Islam because it was the first time that they had witnessed the beauty of freedom. However, the courtiers and the elite of the old regime grieved for the good old days. The Jews had not forgotten the hurt of their banishment. In their private counsels these defeated elements had reached the conclusion that it was not possible to fight Muslims on the battlefield. Therefore, they resolved to sow the seed of discord among Muslims. The best way to accomplish the task was to make them desert the Qur'an. Henceforth, the war was philosophical and intellectual at which the plain Arabs were nowhere as mighty as they were in action.<br />Hormuzan, the first scheming mind of our history:<br />The Zoroastrian Hormuzan had been a military commander of the last Persian ruler Yazdgard as well as governor of his eastern provinces.<br />His was the brain behind the plot for assasisinating Hazrat Umar Farooq. Our history leaves us only a brief remark in the passing for this awful tragedy - that a non-Muslim Persian slave Firoz Abululu attacked Hazrat Umar with a dagger during morning prayers because of some personal grievance! (Tarikh Tabri)<br />- "Feroz killed the 'second' (Hazrat Umar) because the latter used to mistreat him."(Malhoof referring toTaoos)<br />- The third version is that Abululu Feroz used to work in Hazrat Mugheera's<br />house. He was a blacksmith and carpenter. One day he brought a complaint before Hazrat Umar that Hazrat Mugheera was not paying him enough wages. Hazrat Umar looked into his complaint and ruled that the wages were adequate, and Abululu assassinated Hazrat Umar on that account. Does it not sound like too trivial a reason? This was not the murder of just another man, Umar bin Khattab. It was the assassination of Umar Farooq the great! There was a monstrous plot behind it as we shall explore.<br />Abdullah bin Saba (also called As-Saudah) was a mysterious character. With Raa'en bin Saba as his real name, he was a Jewish mastermind with vowed designs of disrupting the Central Authority of the caliphate. In the time of Hazrat Uthman he rose to political eminence in Iraq in the guise of a Muslim. He forged some of the basic Shia tenets such as:<br />- Every prophet has a divinely appointed inheritor ('Wasi') and Hazrat Ali was the inheritor of Prophet Muhammad (S) inheriting the succession, the knowledge and wisdom and whatever the exalted Prophet left behind.<br />- The Caliphate was Hazrat Ali's divine right and the other Caliphs were usurpers and tyrants. With the Jews, Nazarenes and the Magians working in concert, Abdullah bin Saba succeeded in his evil designs.<br />- Another character was the Christian Jafeena of Hirah. He had been the incharge of the Royal security in the Roman court. He outwardly converted to Islam but he was assigned to hire assassins and engineer attacks on the Caliphate.<br />- Shahrbano daughter of Yazdgard: A princess of Persia, she was captured and brought to Madinah in 20 AH. Hazrat Hussain married her with her consent in 25 AH. (Usool Al-Kafi)<br />There are other report that the real name of this attractive princess of Yazdgard was Jehan Shah and that Hazrat Umar proposed two fine names for her, Salameh and Shahrbano. (Kitab Ash-Shafi)<br />Our research indicates the original name of this lady was Shahrzadi and she was the daughter of Shahryar and the sister of Yazdgard.<br />Regardless, this wedding was blessed by prominent Muslims. They were hoping that this marriage would create goodwill between the Arabs and the Ajamites. However, the remnants of the Persian monarchy took it as an insult. The pyre of hate kept on burning in their hearts until they assassinated Imam Hussain.<br />A Startling Admission - Hussein Kazimzada<br />This was a brief portrayal of some dark characters of our history. Now let us have a look at what a renowned 20th century historian of Iran writes in his Persian book Tajalliat-e-Rooh-e-Iran dar Adwar-e-Tareekhi (Splendor of the Spirit of Iran in the Annals of History):<br />"From the day that Sa'd Abi Waqas conquered Persia (20 AH) on behalf of the<br />Second Caliph (Hazrat Umar), the Persians nurtured a passion for revenge in their hearts. They could never forget that a handful of Arab Bedouins had dealt their mighty empire a shattering blow. Our fore-fathers followed the only course that was open to them. Firstly, they incited the Abbassids of Banu Hashim to eliminate the Umaiyyad Dynasty that ruled from 661-750 CE. Persisting with their long term goals, and persevering with their plans through centuries, at the most opportune time, they invited Hulagu Khan of Mongolia in 1258 CE and did away with the Arabian Abbassid Empire. In this way our forefathers avenged their humiliating defeat and the loss of their Empire at Qadisiyah in 637 CE at the hands of Arabs."<br />This was the revenge they took from Muslims. We have mentioned above the principal characters of the horrible drama staged by them. For revenge from Islam itself, these characters replaced the pristine Islam of the exalted Prophet Muhammad with an Ajamite Islam. Its foundations were laid during the reign of Khalifa Haroon Rashid. This Ajami Islam is rampant in the so-called Islamic world to date. Haroon born 766 CE, ruled from 786-809 CE (170-192 AH).<br />This is the same Islam, which, like Hussain Kazimzada, Allama<br />Iqbal called the Ajami Islam. Sir Syed Ahmad Khan temed it the Invented Religion, Allama Inayatullah Khan Al-Mashriqi named it Maulvi's Wrong Religion. I call it N2I, the Number Two Islam like the counterfeit medicines better known as "No. 2" medicines in the Indo-Pak Subcontinent.<br />Another Secret Revealed - Abdul Jabbar Qaramati<br />A book (a single handwritten document) by Abdul Jabbar Qaramati dating 280 AH (about the times of Abbassid Caliph Mo'tazid) exists in the Istanbul museum. It is titled Kitab-e-Dalail-e-Nabawwut Syedna Muhammad. This book tells us: Even two hundred and fifty years after the death of our Prophet the Islamic world is united as one body. Jews, Nazarenes and the Zoroastrians keep trying to sow the seeds of dissension in the Muslim ranks. Their chief strategy is similar to that of Abdullah bin Saba and Abu Muslim Khorasani, namely reviving the ethnic differences between Arabs and non-Arabs, all of which had been demolished by the Qur'an.<br />They propagated the belief that the Caliphate should have remained among the descendants of Hazrat Ali. On one hand, the conspirators were supporting the caliphate of the household of Hazrat Ali and on the other, they were assassinating successive Imams, so that people won’t unite under Hazrat Ali‘s descendants either. These assassinations were executed like that of Hazrat Ali by Jamshed Khurasani in the Koofa Masjid. It may be noted that Jamshed Khorasani was a Parsi but our history books name him as Abdul Rahman Ibn Muljam Khariji.<br />Abdul Jabbar Qaramati writes in this book that at the time of his martyrdom, Hazrat Ali was the Governor of Iraq appointed by Hazrat Uthman, just as he was<br />appointed by Hazrat Umar. Before assassinating Hazrat Ali, Abdullah bin Saba had already killed Hazrat Uthman in a night raid on the Governmenment house. Mention of this hand written book by Abdul Jabbar Qaramati has also been made by Dr. Hameeduddin, a renowned historian of the sub-continent (Ph.D. from Harvard) in his book titled History of Islam (Madinah Publications) on Page 486. It is worth noting that Qaramati makes no mention of any insurrection of thousands of rebels into Madinah, nor of a seige of Caliph Uthman's house. Hazrat Uthman was martyred in 35 AH.<br />Hazrat Ali, until his martyrdom in 40 AH 660 CE, continued as the Governor of Iraq as well as the new Caliph, Commander of the Believers.<br />So, out of the question are the Battle of Jamal between Hazrat Ali and Hazrat Ayesha or the Battle of Saffain between Hazrat Ali and Hazrat Muawiya, and lastly, the Battle of Nahrwan between Hazrat Ali and the Khawarij. All these tales are fantastic fabrications of some most mischievous minds.<br />Now let us pay attention to what is stated by Hujjatallah Abdul Qadir Ali Al-Moosvi in his book Meezanul Faris and by Hur bin Abdul Rahman, Governor of Andulus (Spain), in his diary, Muzakkrah Hur Bin Abdul Rahman. But before we do that, let us find out the answer to the question: What is the connection between our narrative about events concerning Imam Mahdi, and the reality or otherwise of Karbala?<br />PART - 10<br />Imam Mahdi and the Authenticity of Karbala<br />May be the reader has understood the connection but please recall that we started the first chapter of this book on Imam Mehdi. This was followed by the history of "Karbala" as told by our historians. The topic of "Imam Mahdi" and the story of "Karbala" are interrelated since the same authors together have rendered the two fables and heavily borrowed from one another. The same people who wrote the Mahdi fiction, created the fiction of Karbala.<br />Having come thus far with me, if you still believe that:<br />- Imams are born from the thighs of their mothers<br />- A bird used to pick up Imam Mahdi in its beak, carry it away and then bring it back every forty days<br />- Mahdi was a full-grown man when 40 days old<br />- Anyone who sneezes cannot die within three days<br />- The sun and the moon will retire when Mahdi son of Hasan Askari appears<br />- 20 million infantry and six hundred thousand cavalry were amassed to fight the<br />72 supporters of Imam Hussain<br />- His severed head went on reciting the Qur'an while being paraded in the streets<br />- The thisty grieved Imam had single-handedly killed 1950 foes with his sword in Karbala<br />- Beasts in the jungles and fish in the oceans keep crying over the martyrdom of Hazrat Hussain<br />- The world was rained with blood for three days<br />- God wept so much that His eyes became sore<br />Then, I am afraid my labor has been of no avail to you.<br />The conspiring historians must have contemplated as to who would believe their flight of imagination! But they seem to have known that there never is a dirth of the gullible.<br />Reminder: All criticism of the author is directed to the historians, and not at all to the respected personalities of Islam - Hazraat Ali, Fatima, Hasan and Hussain [R.A.] all of whom command our reverence and respect.<br />PART - 11<br />An Eye Opener<br />Open the eye to see the earth the sky the space<br />And see the sun rising from the East<br />- Iqbal<br />Generally speaking, myths fashioned by religion are so mystifying that often we fail to fathom the insults to human intelligence. One cannot gauge their full impact unless one stops to think. The truth has the power of penetrating the hearts and the minds dispelling doubt and falsehood. At this stage I humbly suggest my book, The Criminals of Islam which clearly demonstrates how our historians and narrators have reduced Islam to a collection of fables and myths.<br />Memoirs of Hur bin Abdur Rahman<br />We have mentioned earlier in this book that when Abu Muslim Khorasani destroyed the Arab Caliphate of Banu Umayya, just one single member of the royal household managed to escape. This was a prince named Abdur Rahman. He was able to reach Andulusia (Spain). With Arabs already present there in great numbers, he was welcome and succeeded in establishing the Umayyad dynasty in Spain. (132 AH 745 CE)<br />Please note that one century of the solar calendar approximates to 103 years of the lunar calendar since a lunar year contains approx 354.5 days.<br />Before Abdur Rahman could reach there, Musa bin Nusair and Tariq bin Ziayd had already conquered Spain in 92 AH, 711 CE during the reign of Khalifa Waleed bin Abdul Malik. Then, for a short period of two years (99 to 101 AH) Umar bin Abdul Aziz was the Caliph of the Islamic State. This was the highly regarded personage who had rekindled the memories of the Khilafat-e-Rashida (The Rightly Guided Caliphate) in peoples' minds. This gifted Khalifa appointed a capable person, Hur bin Abdur Rahman as Governor of Spain. Like Muhammad bin Qasim in India, Hur proved to be a great administrator in spite of his young years. He won over the hearts of the people of Spain through his impeccable character and his competence as an administrator. It was under his leadership that the Muslim armies crossed Spanish borders over to the southern<br />France and conquered it. (History of Islam, by Dr. Hameeduddin, Madinah Publishing Company, Karachi, Page 299)<br />Hur bin Abdur Rahman used to maintain a diary of events in Arabic. About two hundred years later, in about year 920 CE, a Spanish officer Simone Ashbillia found this diary. He translated this diary, what was left of it, into Spanish. In 1910, Dennis Montgomery, a British scholar carefully analysed this diary and concluded that the complete diary must have contained over 300 pages. This diary covered the period around 100 AH.<br />Surprisingly, the contents of this diary support the research by the Iranian historian Hussain Kazimzadeh and Hujjatullah Abdul Qadir Ali Moosvi's Meezanil Faris. All these sources agree to a great extent with the writings of Abdul Jabbar Qaramati in the Istanbul archives.<br />Some Excerpts from the Memoirs of Hur bin Abdur Rahman:<br />Muzakkarah Hurr bin Abdur Rahman<br />The Diary of Hurr bin Abdur Rahman (died 734 CE)<br />(Translated from Spanish by Dennis Montgomery in 1910 from the historical archives at Barcelona, Spain)<br />(Translated into Spanish from the original Arabic by Simone Ashbillia in 920 CE in Gordova, Spain)<br />13 Safar, Al-Hijrah 100<br />They call me Abu Nafe, Amir Hurr bin Abdur Rahman. I call myself Ibn Abduh. Tonight won’t sleep. Have to meet with my deputies. No planning means no effective operation. No action means no achievement. Okay Ibn Abduh! Will see you tomorrow!<br />No Date<br />I am requesting Amir-ul-Momineen (Umar bin Abdul Aziz) to let us establish four army garrisons in Andalusia (Spain) just as Sayyedna Umar Farooq had established two new garrisons in Koofah and Basra.We are here to stay because people in this country love us. They feel liberated. There is total peace in our Emirah (Rule). Jews, Christians, Muslims, all live in harmony and without fear. There is no unrest of any kind, religious or otherwise.<br />26 Safar AH 100<br />I am very grateful for the confidence Amir-ul-Momineen ….. and<br />Amir-ul-Momineen Umar bin Abdul Aziz have placed in me. I am fully aware of the fact that we will have to ….. and turn good into better every day. (Dots ….. indicate not legible)<br />No Date<br />Just as the plots of the Maggians (Zoroastrians) had created trouble in Iraq during the first few decades of Islam, similarly we face conspiracies ….. that erupt now and then. The reason is obvious. The local rich elite, and the powerful leaders of the past hate social equity between people.<br />17 Rajab, AH 100<br />Although the situation in Spain is very much in control and improving every day, still I feel that the Khilafa in Damascus should appoint a more able governor in this land. I will feel honored to work under the command of such a governor as an ordinary soldier. I have expressed this desire to the Amir-ul-Momineen.<br />No Date<br />I understand that it is impossible to find people of the caliber of Ali,<br />Hasan and Hussain (r.a.) They, as Emirs (governors) have truly made Iraq a paradise on earth. Ali and Hussain (r.a.) sacrificed their lives in their noble offices as Emirs. The Maggians (Jamsed Khurasani and Jabaan bin Harmuzan) had thought that by assassinating these two honorables, Iraq would ….. to the Farisis (the Persians). But the sacred blood of Emir Ali and Emir Hussain was not shed in vain. Ambassadors from the Center (Khilafah) and elsewhere report that in Al-Hijrah 100 Koofa, Basra, and ….. are even more peaceful and prosperous than Syria, Palestine and Egypt.<br />No Date (some day in Al-Hijrah 101)<br />Ah! Amir-ul-Momineen Umar bin Abdul Aziz passed on. May Allah bless him! He was truly a man of Iman (Faith), character, will, and vision.<br />A big If in History!<br />In 116 AH (732 CE) one of the most important events in history took place. The Banu Umayya armies advanced from Spain to consolidate their victory over<br />France. A battle took place at Tours.<br />Abdur Rahman Ghafiqi commanding the Muslim forces fought valiantly but he was accidentally killed. Had Muslims won that battle, the Europe and America of today would have been Muslim continents. There could be several reasons for the defeat, but it appears that the garrisons suggested by Hur bin Abdur Rahman were still being built. The inability to obtain reinforcements was one of the causes of the Muslim defeat at Tours.<br />IMAM HUSSAIN, GOVERNOR OF IRAQ<br />Hazrat Hussain as the Governor of Iraq! The reader might be wondering why this crucial fact is not widly known!<br />It is not widely known today because the original records were whisked away in the era of the Abbassid dynasty. Let us recall that the last Abbassid Caliph Musta'sim Billah was a weak and inept ruler. He had delegated his royal powers to his Prime Minister Muayyaduddin Ibn-e-Alqami, an assumed name. His real name was Nasr Nawsher Alqami. Most historians report that he was an ardent Shia, but others maintain that he was a Zoroastrian. In the meanwhile, Naseeruddin Toosi, another staunch Shiite, was the chief adviser of Hulagu Khan (grandson of Chengiz Khan) of Mongolia. Since the Abbasid dynasty was wheeled into power by the Persians (Ajamites), they wielded much authority in the Abbasid government. We have seen the influence of Abdullah bin Saba, 'Imam' Ibn Shahab Zahri and Abu Muslim Khurasani in formulating the Shia doctrines and finally, toppling the Umayyads. Therefore, those Persians who had only assumed Islamic names and the Shiites had several common ambitions and goals. (Ajaaeb-it-Tareekh by Yaqoot Hamdi)<br />We have mentioned that the Maggian conspiracies revolved around the objectives of weakening the nucleus of the Muslim Empire and keeping Muslims away from the Qur'an. We have already seen the "achievement" of Khalifa Muqtadar Billah in Chapter 9.<br />How was the history distorted on such massive scale? How did the Persians create dissension between Muslims? Please go on to the next chapter.<br />PART - 12<br />The Archives of Khilafat-e-Rashida and the governorship of Hazrat Hussain disappear<br />Alqami, the prime minister of the last Abbasid caliph, and Toosi, the chief advisor and prime minister of Hulagu Khan were Zoroastrians in the guise of Muslims (ardent Shiites according to some reports). Their collaboration and secret<br />invitation by Alqami paved the way for the Mongol invasion of the Muslim Empire. Hulagu Khan then raided Baghdad like a tornado in 1258 CE.<br />In short, the Abbassid caliphate came to an end. Many chroniclers have reported that so many books were removed from Baghdad libraries and thrown into the river Tigris that its waters turned black. People could cross the river over the bridge made by the books on the shallow river.<br />Hulago Khan, his courtiers and his army were pagans. Making conquests had been their pastime since the days of Changez Khan. They invaded empires, nations, countries and cities, and ruined them. They had no empathy or enmity for knowledge and literature. Then why did they throw the books in the river? The scheme was to fill these libraries with books representing the Ajami i.e. The Number Two Islam. (Meezanul Faris). On the prompting of Alqami and Toosi, the Mongol armies took the extreme step of removing all books that they could lay their hands on, from homes, from scholars and from educational institutions. For reference please look up "Tasweer ka Dusra Rukh" (Other side of the Picture) by Jame-ul-Uloom Allama MohiuddinTamanna Imadi.<br />We find references in the widely accepted history books to hundreds of older works but they no longer exist. What happened to them? Thanks to Muqatdar Billah and Musta'sam Billah as well as Naseeruddin Toosi and Nasr Nawsher Alqami, the books that were saved were the ones like the History by Tabari (called the mother of histories, Umm-ut-Tawareekh, Tareekh-ul-Umam Wal-Mulook, and the 30 volume Tafseer by "Imam" Ibn Jareer Rustam Tabri. (Ref.Mua'jjamul Adaba) The works of such great scholars as Abu Muslim Isphahani and Abul Qasim Balakhi, Aqeel bin Asad were so completely eliminated that today their names can only be found as minor references in the books of other authors.<br />A Basketful of Dust<br />In times of Hazrat Umar, Muslims had conquered one of the super powers of the day, Persia completely. They also conquered the eastern half of the other super power, Byzantium of the Roman Empire. The Roman Empire still survived in the west. We may recall when in 631 CE Khusro Parvez, the King of Persia tore up the letter that the exalted Prophet had sent him. The exalted Prophet had, then, predicted that the Persian Empire would be torn to pieces likewise.<br />Here is another example of the insolent behavior of Khusrau Parvez. He sent one of his governors named Bazan to the Prophet's court with the message, "O Mohammad! Even though you are but a slave unto me, you are tendering me advice! Offer yourself for arrest otherwise I will come in person to deal with you." Smiling, the exalted Prophet said to Bazan, "Go back and find out about your king. His son Sherovia has murdered him last night!<br />Now, Yazdgard became the fifth successor to Khusro Parvez. This was the king to whose court Hazrat Saad bin Abi Waqas sent emissaries inviting him to Islam. They conveyed a message from the Caliphate at Madinah warning him to cease oppressing his people otherwise the trouble would come close to him and his kingdom. Before giving an answer to the emissary, Yazdgard commanded one of his bodyguards to bring a basketful of dust. This done, the king said to the emissary, "Go and give this to your Commander Sa'd bin Abi Waqas." While accepting the gift, Hazrat Sa'd exclaimed, "Greetings, O Soldiers of Islam! Today the king of Persia has surrendered his soil to us!"<br />Demise of the Sassanid Dynasty<br />The series of combats between the Persians and the Muslims brought Qadisia (14 AH 636 CE) and Persia’s capital city Madain (16 AH) under the control of Hazrat Sa'd bin Abi Waqas. The last Sassanid emprror, Yazdgard ran for his life wandering from place to place. He ended up hiding in a water-mill where, taking him for a gold-laden bandit, a peasant killed him with his hatchet. Fire-temples became cold and as predicted by the exalted Prophet, the golden bracelets of Cisra were taken to Madinah. The Caliph, Hazrat Umar gave the bracelets to Saraqa bin Malik Ja'sham. Saraqa was the person who, tempted by a prize of one hundred camels, had tried to apprehend the Prophet (S) and Abubakr Siddiq (r) at the time of Hijrah (migration to Madinah). In that state of destitution fifteen years before, the Prophet (S) had said to Saraqa, "I see Cisra's bracelets adorning your arms."<br />The bizarre death of the last monarch of the Sassanid dynasty spread a pall of gloom all over Persia. They did not revere their monarchy all that much but:<br />No hindrance remains in the ways of tyranny<br />When the slaves become staunchly addicted to it<br />The Parsi Princesses<br />To make matters worse from the Persian standpoint, three daughters of the last monarch were captured in the course of the fighting and were brought to Madinah. Princess Shahr Bano was one of them. According to our research, her original name was Shahrzadi and she was the daughter of Shahryar and a sister of Yazdgard. When the princess got wedded to Imam Hussain, it was taken as a double jeopardy by remaining the Persian elite. This was 25 AH. Their urge for revenge became even more intense.<br />The Ajamite Plot - Meezanil Faris by Hujjatullah Moosvi<br />Jewels - Persian Design<br />Jewels: Like the famous Nine Jewels of the court of the Mughal King Akbar, Sassanid kings used to have twenty jewels or close courtier.<br />Fifteen of them survived the battles of Qadisia and Madain. All of them, then, took refuge with the Chinese Emperor Khaqan in Samarqand. They charted their future plans on the following lines:<br />- Thousands of the defeated Persian Empire settled in important cities of the Islamic World like Egypt, Madinah, Makkah, Damascus, Baghdad, Basra, Koofa, San'aa and Jerusalem. They only pretended to have become Muslims. (Mizanul Faris, Hujjatullah Moosvi)<br />Their mission was espionage in the Islamic world. They were reporting to those 'fifteen jewels', called Asawarah (those wearing the royal gold bracelets, a distinctive mark of the Persian courtiers).<br />These infiltrators were required to have mastery over the Arabic language. They had to have full knowledge of the Roman and Persian history as well as the manners of the Arab society. Most of the individuals picked for espionage had education and skills of one kind or the other like languages, writing, accounting, handicraft, smithies, welding, armory and medicine.<br />On the strength of their skills, these Persian converts (actually infiltrators), were to advance in their respective fields in the cities of their habitation. They had to procure jobs and penetrate into sensitive spheres of the government. And succeed they did in their designs.<br />The 'Jewels' most efficiently advanced their campaign while in refuge with the Chinese monarch. As a reminder, their mission was two-fold, one to undermine the Center of the Islamic rule by assassinating the caliphs one after the other, and secondly, to alienate the Muslims from the Qur'an. The seasoned Bazer of Samarqand, a former special advisor to Khusro Parvez, headed the committee of the Asawirah. The old Marzaban, another former advisor, was his deputy. Both were highly experienced scheming politicians.<br />PART - 13<br />Assassinations of the Caliphs of Islam<br />Hazrat Umar Farooq<br />After Persia’s defeat in the Battle of Qadisia, Harmuzan, the governor Tastar, was brought to Madinah as a prisoner (14 AH, 635 CE). Tastar was the most important province of Iran and hosted its biggest army garrison. He was presented before Hazrat Umar, the then Caliph of Islam who addressed him thus,<br />"Harmuzan! We Arabs are the desert-dwellers you considered two lowly for even fighting with. We used to get licked by small columns of your troops. Now you see your King’s throne and crown lying at our feet while he is running about places to save his life. How did that happen?" Harmuzan replied, "Sir, then it used to be a war between the Persians and the Arabs. Now you have your God with you." Because of his war crimes,<br />Harmuzan deserved to die. However, he saved his life through an ingenious trick. In the course of conversation, he asked for water to drink. He was presented water in a precious golden goblet that came from Tastar. Harmuzan requested Hazrat Umar for a reprieve for his life until he could finish his drink of water. His request was granted.<br />A Fairy Tale!<br />It sounds like a fairy tale but as soon as he got his stay of execution, Harmuzan spilled the water on the ground. He would not have a drink and therefore the royal reprieve would not lapse. Anas bin Malik and Ahnaf bin Qais who were at the scene, confirmed, "O Commander of the Faithful! You have indeed reprieved Harmuzan." Upon this, Hazrat Umar again addressed Harmuzan and said, "Harmuzan! I am a hostage to the generosity of these Muslims." Harmuzan was freed. Apparently, he embraced Islam and took up residence in Madinah.<br />Now we shall see that assassination of Hazrat Umar was not an individual act of Feroze Abululu, but part of a conspiracy by the fifteen 'Jewels'.<br />Feroz Abululu has variously been described in history as a Christian or a Maggian. Actually he was the latter. Whatever Feroz was, he was only serving as a tool. The important question is who was wielding that tool. The chief pawn of the 'Jewels' of Cisra in Madinah was no other than Harmuzan. In Madinah, his constant companion was Jafeena Al-Khalil. Jafeena was a staunch Christian and an expert scholar of the Bible and of Hebrew and Arabic. He was a political pawn of the Roman emperor and had served as an official in Damascus, Palestine and Heerah. Their third companion was a Jew named Saba bin Sham'oon. He was the person whose son Abdullah Ibn Saba would soon emerge as a notorious character of history. All three were living in Madinah as Muslims. All three were master conspirators and shrewd schemers.<br />The Messenger Pigeons<br />The Cardinal of Rome, Thomas Melon, wrote in the 11th Century that at the zenith of the Islamic Empire, Jewish settlers in the Middle East had no center of power as such, but they yielded much power through their covert plans. They had a sophisisticated communication system. The Nazarenes and Maggians took great advantage of this communication system. Trained pigeons would fly on a daily basis between Madinah, Koofa and Samarqand. These courier activities of the pigeons produced gruesome results. Some highlights:<br />One day Feroz Abululu came across Hazrat Umar. He said to Feroze, "I hear that you can make a windmill". Feroz retorted, "O Commander of the Faithful! I shall make a memorable mill in Madinah that will keep running indefinitely."<br />Meanwhile, Heraclius, the Byzantine King, fleeing from Islamic forces, joined the refugee courtiers of Persia in Samarqand. Courier pigeons kept flying between Madinah and Samarqand.<br />There was a person by the name of Ka'ab Ahbar. Till this day it is not certain whether he embraced Islam or not. He was a great scholar of the Torah. When Hazrat Umar arrived in Jerusalem on its conquest (16 AH, 635 CE) the Cardinal and Pope Severinus invited him to pray in the Holy Sepulcher. Hazrat Umar politely declined the offer saying, "I am afraid that Muslims might start converting churches into mosques." So, he conducted his prayers in the open ground near the ruins of the Temple of Solomon. He continued to do so till he stayed in Jerusalem. Ka'ab Ahbar took his shoes off while approaching the Rock of Jacob. Ka'ab suggested to Hazrat Umar to conduct his prayers at that spot. At this, Hazrat Umar remarked, "Don't you still have some Judaism left in you?"<br />Abdul Malik Bin Marvan had constructed a dome over the Rock of Jacob around 60 AH while constructing Masjid-e-Aqsa. It is now known as Dome of the Rock (Qubbah-tas-Sakhra).<br />Once, Hazrat Abuzar Ghaffari and Hazrat Umar were discussing the topic of Zakat. Ka'ab Ahbar said something. Abuzar rebuked him, "O Hebrew! Would you teach us Islam?"<br />Says Abdur Rahman bin Abu Bakr, "I saw Harmuzan the Maggian, Jafeena the Christian, and Feroz Abululu talking in whispers, the day before Hazrat Umar was assassinated. They had with them the same double edged dagger that was later found near the dead body of Abululu."<br />Three days before the assassination, Ka'ab Ahbar told the Amirul Muminin, Hazrat Umar that he would die within three days. Abbas Mahmud Alakkad, an Egyptian Historian has written that Ka'ab Ahbar was a staunch Jew and he was the prime accomplice along with Harmuzan and Jafeenatil Khaleel in the conspiracy for assassination.<br />The night before Hazrat Umar Farooq’s assassination, Ka'ab Ahbar said to Hazrat Umar, "The time has run out for you."<br />A researcher of the 20th century from Egypt, Dr. Taha Hussain, writes in his book, Alfitnatil Kubra, "At the time of this catastrophe, the Islamic Empire was so securely established and the mental grooming of the masses ensured complete peace and tranquility all around. Hordes of people were joining the Faith of God. No one could imagine the possibility of such a dire conspiracy. Had there been<br />dissension in the Muslim ranks or had there been bloody feuds during the first fifty to hundred years of the Islamic state, Muslims could not have overrun two thirds of the world. They belonged to the truly blessed era of Islam. The Qur'an bears witness to their being the unwavering believers, and that they were extremely affectionate to each other. Allah was pleased with them and they were pleased with Him, says the Qur'an. In this era of tranquility there appeared to be no prospect of any underground mischief. (Abdul Qadir Ali Moosvi)<br />The Tragedy 644 CE<br />With the call for prayer at dawn on the 26th of Zilhajj, 23 AH, companions of the exalted Prophet assembled in the Masjid-e-Nabawi. Harat Umar arrived to lead the prayers. No sooner had he called out the Takbeer than did a man suddenly approach him from the front and inflicted several wounds with his dagger upon him. People in the congregation ran after and seized Feroz Abululu. However, the assailant killed himself with his own dagger. The strongest evidence relating to the crime was lost forever.<br />Jafeena and Harmuzan were killed in the ensuing rage. The Jew Saba Bin Shamoon fled and joined his cohorts in Samarqand. Ka'ab Ahbar was not detained because he was considered an innocent Muslim. Ironically, this man continued insisting that he would not embrace Islam until he was fully convinced by seeing more blessings of the Islamic Way of Life.<br />With the assassination of Hazrat Umar, the Persian schemes accelerated in alienating Muslims from their God i.e.distancing Muslims from the Qur'an. Umar Farooq the Great was the chief obstacle in their way. When the news of his assassination reached Samarqand, the courtiers of Persia lit up the sky in jubilation with fireworks.<br />Hujjatullah Abdul Qadir Ali Al-Moosvi writes in Meezanul Faris that the consultative machinery of the Caliphate was so competent that without wasting a minute after the martyrdom, Hazrat Usman was selected as the new Caliph through mutual consultation of the blessed companions.<br />The Assassination of Hazrat Uthman 656 CE<br />We have already seen the Maggian, Jewish, and Nazarene modus operandi in the era of Hazrat Umar.<br />Muzakkarah Hur bin Abdul Rahman, Meezanul Faris, Fitnatul Kubra by Taha Hussain, Ajaibit Tareekh by Yaqoot Hamdi, Kitab Dalail-e-Nabawwut Syedna Muhammad by Abdul Jabbar Qaramati, Tasweer Ka Doosra Rukh and Intizar-e-Mahdi-o-Maseeh both by Muhaddithul Asr Allama Tamanna Imadi. Mazhabi Dastanain Aur Unki Haqeeqat, by Allama Habibur Rahman Kandhalvi, Shahkar-e-Risalat by Allama Ghulam Ahmad Parvez, Tarikh-e-Islam by Dr. Abdul Hameed, Professor of Harvard University, and many other books highlight the<br />history of the First Century Islam etched in gold letters. But it is scattered about like the pieces of a jig-saw puzzle. Putting these pieces together, the picture that emerges is surprisingly pleasant although sprinkled with hallowed blood.<br />As mentioned above, after the conquest of Persia, thousands of its people in the guise of Muslims settled outside, particularly in Iraq because of Iraq's proximity to Persia. They were more likely to be discovered and apprehended in the capital of the Caliphate so there were a lesser number of such Persians in Hejaz. Hazrat Umar was not unaware of this situation. So, in 18 AH he took counsel and appointed Hazrat Ali as the governor of Iraq for surveillance as well as education of these elements.<br />Contrary to the assertions by historians like Tabari, Ibn Hisham, and Kaleeni, it was all peace and tranquility in the era of Hazrat Uthman. The blessed tide of Islam was carrying all before it, lands, peoples and hearts. Hazrat Uthman had a vigilant eye over the capital Madinah and Hazrat Ali over the province of Iraq. Hazrat Muawiya in Syria and Hazrat Umro bin Al-'Aas in Egypt proved to be excellent governors. Theirs and other Sahaba's teamwork and exemplary character added to the passion for striving in the Cause of Allah was carrying Islam day by day from one pinnacle of glory to the other. All around was the slogan manifest, "Glorious is Your remembrance!" Great statesmen of Islam knew full well that establishment of the Qur'anic Order was the first priority of the State. The exalted Prophet had trained these eminent people himself and they were full of compassion for each other and for the humanity.<br />They were so engrossed in spreading the Message of Islam to all corners of the world that they cared little for their personal security. Immortality of the Qur'an gave them extreme confidence. One important thing to note is that in those times people were invited to Islam, not expelled like today. There were no edicts of apostasy and excommunication (Takfeer) against people. So, in that Islamic state anyone who professed Islam was accepted as a Muslim. No one 'dissected the hearts' to see if some one was a hypocrite, a Maggian, a Jew or a Christian at heart. Those companions of the exalted Prophet, held in awe all over the world, did not post sentinels in their doorways.<br />Taking advantage of this situation, the old Hebrew, Saba bin Shamoon who had assumed an Islamic name of Saba Assalameh, and his son Abdullah bin Saba entered the capital Madinah in the dark of the last hours of the night and killed Hazrat Uthman with their swords while he was reciting the Qur'an. Both assassins disappeared into the darkness of the night without leaving a trace. (35 AH)<br />Assassination of Hazrat Ali 661 CE<br />When Hazrat Usman was martyred, Hazrat Ali was the governor of Iraq. The deputies to Hazrat Uthman hastened to implement the Qur'anic injunction of<br />mutual consultation. A meeting of Sahaba Karam was held in Masjid Nabawi, Madinah. Two resolutions were passed - Firstly, that the next Caliph would be Hazrat Ali - Secondly, that the capital would be moved to the place where Hazrat Ali had his seat as the governor of Iraq. In this meeting again no measures for personal security of the Caliphs of Islam were passed because the companions did not want, under any circumstances, to distance themselves from the people. To them posting guards at the gates was a foreign custom.<br />Anyhow, the ship of the Islamic State sailed fine in those choppy seas of intrigue and conspiracy. But on Ramadhan 18, 40 AH, 661 CE the Persian courtiers struck again. At dawn, Hazrat Ali was praying in Koofa when a Maggian named Jamshed Khorasani, who had assumed an Islamic name, pounced from hiding and stabbed him with his sharp, double-edged dagger several times. The third day after this attack i.e. on Ramadhan 20, the fourth Caliph succumbed to his wounds. In our conventional history books, this Jamshed Khorasani is known as Abdur Rahman Ibn-e-Maljam Khariji.<br />Hazrat Hasan, the Governor<br />Now that Koofa was the capital, the Counselors met there. Only two names came up for election of the Caliph, Hazrat Hasan bin Ali and Amir Muawiya, the governor of Syria. Hazrat Hasan declined to accept becoming the Caliph. Therefore, Hazrat Mu'awiya took office as the new Caliph. He had some great assets such as a history of good administration, political acumen and general popularity.<br />The capital had now shifted to Damascus. Some Syrians started standing guard on him in civil clothing without the Caliph's knowledge. When in Ramadan 40 AH someone attacked Hazrat<br />Mu'awiya, a sentinel chopped the head of the assailant there and then. Hazrat Muawiya had received only minor injuries. Elements inimical to Islam came to understand that their designs were unlikely to succeed in Damascus which was now the capital. So, they turned their attention again to Iraq where Hazrat Hasan had been appointed the governor by Hazrat Mu'awiya. Steeped in compassion and generosity, Hazrat Hasan made his province a paradise on earth. Having set Iraq’s administration on an even keel, he resigned his office in 48 AH due to ill health and took up residence in Madinah.<br />Imam Ghazali reports that Imam Hasan had two hundred wives. At some places it is stated that he used to marry four new women and divorce four wives every week! Only people with the intent of insulting him can cast such a slur on the acclaimed Imam. There is a report re-iterated by Haq Ali Haq, a past President of Jami'a Al-Azhar that one of his wives Ja'da was unfaithful and Imam Hasan wanted to divorce her. However, before he could do so, she poisoned him and he died instantly. This happened in Madinah in 49 AH, 670 CE.<br />PART - 14<br />Reminder: All criticism of the author is directed to the historians, and not at all to the respected personalities of Islam - Hazraat Ali, Fatima, Hasan and Hussain [R.A.] all of whom command our reverence and respect.<br />Hazrat Hussain: His Golden Rule<br />The determined caravans keep marching to their destination in spite of the challenges that come their way. After the resignation of Imam Hasan, Hazrat Mua'wiya appointed Hazrat Imam Hussain as the governor of Iraq. Caliphate of the Righteous continued in all majesty. For the first time the world was witnessing that in an empire as vast 3.5 million square miles, none could find a single person willing to accept charity. Nor would a dog die of hunger in the remotest areas. These were the exemplary times when a young woman loaded with jewelry could travel alone on a horse or camel a hundred plus miles with none to fear but God!<br />Harmuzan, the master-mind behind Hazrat Umar's assassination, was himself killed in 23 AH. His son Jaban bin Harmuzan had joined his kith and kin in Koofa at a young age. This is the same Jaban bin Harmuzan who had made an unsuccessful attempt on the life of Hazrat Hasan in 46 AH (Meezanul Faris). In that attack, Hazrat Hasan had received a serious injury on his thigh, but had recovered.<br />Here, it is worth noting that after assassinating Hazrat Uthman, Saba bin Shamoon and Abdullah bin Saba had vanished without a clue. According to Hujjatullah Moosvi, they spent the rest of their days in disguise in Yemen. Jaban bin Harmuzan had also succeeded in fleeing after attacking Hazrat Hasan while some other people remained suspect.<br />Martyrdom of Imam Hussain 680 CE<br />Hazrat Muawiya died in 60 AH, 680 CE. Meetings of the Consultative Council for selection of the new caliph were going on in Damascus, Koofa and Madinah when Jaban and his accomplices entered the Governor’s House in Koofa under the cover of a dark night. They murdered the Governor Hazrat Hussain with a single stroke of the sword severing his head from his body. Due to lack of security measures as well as the dark of the night, Jaban and his accomplices got away with ease. According to Allama Masoodi, Jaban remained active against Hazrat Abdulla bin Zubair during the few remaining years of his life. Eventually, he was killed while attempting on the latter's life in 70 AH. He too had assumed an Islamic name, Bilal bin Yousuf.<br />Some Weirdness About Our History<br />In presenting the reality of Karbala, I have picked up chapters of history from numerous resources. In spite of brevity, authentic references have been given. This research has required picking up a large number of bits and pieces from here and there and then putting them together to make the whole picture. The reader may ask why no one wrote such a book before. Perhaps the answer has been given in my book, The Criminals of Islam, "I really don't know." Very briefly, the reasons could be uncritical faith on the historians, lack of time and resources for fresh research, abject despair about finding breakthroughs, fear of life for departing from the main-stream, religious edicts from Mullahs etc. Some scholars may have attached more importance to other topics.<br />TABARI: The first ever Muslim history was written by 'Imam' Tabari (839-923 CE) at the junction of the third and the fourth century AH. He died in 310 AH. What were his sources? He did not have so much as a scrap of paper to refer to. Whatever he recorded was on the basis of "heard from someone". Heard from whom? Heard from someone who heard from someone else and so on … Tabari himself includes a disclaimer early on in his book that those who narrated to him the stories must be blamed for any absurdities in his writings! Worse still, Tabari wrote what he felt like… He wrote whatever his Maggian understanding suggested to him and … he wrote whatever his royal masters ordered him to. To top it all, he recorded all that was put into his mind by the intellectual progeny of Harmuzan, Jafeena and Saba bin Sham'oon. Tabari was a capable story maker and teller. He freed the monarchs from the quandary of do’s and don'ts. Only such history and exposition could suit the Abbassid kings that would sanctify and legalize their kingship, open up doors to opulence and indulgence, give license for amassing wealth, and help them keep harems of women. Tabari gave them everything. In return they showered him with gold, honors and endowments.<br />By compiling history (13 volumes) and exposition of the Qur'an (30 volumes) he was crowned as an Imam of the highest order. Who could, then, whimper at his elevated works?<br />KALEENI: Later it was the turn of Muhammad Bin Yaqoob bin Ishaq Al-Kaleeni. His Maggian heritage was also quite imposing (Meezanul Faris). Like Tabari, he did not have a scrap of written paper to go by. He too wrote down on mere hearsay and that too as late as the 4th and the 5th century AH. The open-minded reader can visualize what reality can be found in writings that are based merely on grapevine talk, "He said this since he heard it from that who heard it from him, so on and so forth."<br />Who Would Speak The Truth!<br />Tabari in particular acquired influence because of royal patronage. His leverage was such that if someone dared dispute with him, the Royal Qazis would label such a person a heretic, a Motazalite (one who stands apart by thinking<br />rationally) and would get him beheaded. And his writings would be thrown in the fireplace. This is why, unopposed with the passage of time, the writings of Tabari and the royal's favorite Muhaddithin gained more and more authenticity and sanctity. Who were the Motazila (deviators)? - Those that bothered to think and use their own mind.<br />Matters came to such a pass that whoever dared point a finger at these books was declared a heretic. Under these circumstances, who could speak out the truth? How could anyone raise an objection?<br />According to Allama Habibur Rahman Kandhalvi, the key offices of the Abbasids were held by the Maggians. Their women occupied the Abbasid harems. Such being the environs, serious deviations were created in the Faith. It was an absolute commotion as far as truthful reporting was concerned. The historians were Maggians and the writers of Hadith (the exalted Prophet's sayings) and Seera (his biography) were Jews and Maggians. The first chronicler of the exalted Prophet's battles and his biography was a Maggian under the name Muhammad bin Ishaq bin Yassar. He has been recorded as Jewish in some reports. His compilation is non-existent! But its edited version by Seera Ibn-e-Hisham is based on it. His stratagem was similar to others in the line that of narrating some topics complimentary to the Prophet, in order to establish credibility followed by derogatory lines and paras. Most of his sources were Jews and Maggians. That is why Imam Malik had called Muhammad bin Ishaq a liar. Between Muhammad bin Ishaq and the first available derivation from his work by Ibn Hisham all reporters were Parsis and Jews such as Ziad Al-Bakai, Muslimatil Abrash and Hameed Razi. Also there was Waqidi, a hard-boiled Maggian and reputedly the biggest liar of the times (Mazhabi Dastanain aur Unki Haqeeqat by Allama Habib Kandhalwi).<br />Let us reproduce a specimen of the pearls strewn by these characters:<br />- Whoever renders two units of prayer while imagining the beauty of Princess Shahr Bano, will have seventy thousand palaces for him in Paradise. Every one of the palaces will have seventy thousand chambers, every chamber seventy thousand thrones and every throne will have seventy thousand of Houris ready to fall in a hug.<br />Another calamity that plagues these books is that there is no clear dividing line between the three disciplines, i.e. history, tafsirs (exposition of the Qur'an) and Hadith (the traditions of the exalted Prophet). They are all intertwined in a confusing manner. And they are loaded with contradictions.<br />Allama Shibli Nomani, on page 27 of his Seeratun Nabi has given a startling quote of Imam Ahmad bin Hanbal, "Three kinds of books are absolutely unfounded, Mughazi, Malaham and Tafseer" (Battles in which the exalted Prophet was present, Squirmishes and Expositions of the Qur'an).<br />All Sahaba Karam but Five Turn Heretic! Or, Was It Just One?<br />Imam Bukhari had asserted that the Companions of the Prophet had turned apostate upon his death (Kitabu Fatan). Tabari wrote: The Messenger of Allah said, "Some of my companions will visit me at the Pool. Allah will remove them from my presence. I will say: O My Lord! These are my companions. But I will be told: You know not what deeds they wrought after you." Rolling the ball forward, Hafiz Ibn Hajr asserts, "Umro bin Sabit has said that all of them, except five, turned heretic upon the Prophet’s death." And Ayatullah Aluzma Al-Hussaini shot the ball through the goal. He writes, "Those five that remained in the fold of Islam were Salman Farsi, Miqdad, Abu Zar, Ammar and Hazeefa."<br />Two More Gone! Not content with this performance, the "survivors" were further reduced to three. Hazrat Ammar and Hazrat Hazeefa were also thrown out of the pail of Islam. Two goals scored! Is it the end of the game? [Amazingly, the brilliant historians and collectors of Hadith forget to include even Hazraat Ali, Fatima, Hasan and Hussain in the elite group of the few faithful. End of the road? No, not yet]<br />Another Goal Scored - Just One Muslim Remains! Said our historians that compared to the faith of Hazrat Salman Farsi, Hazraat Miqdad and Abu Zar Ghaffari too fell short and, hence, they should be considered heretics as well! So, in the upshot, after the exalted Prophet’s death, only one Muslim was left on the face of this earth, Salman Farsi. Notice that he originated from Persia!<br />Imam Malik of Muwatta fame would not lag behind. In fact he preceded the above group. He laid the foundations of the story by recording in the chapter Kitabul Jihad, "The Messenger of Allah said concerning the Martyrs of Uhud that he would himself testify to Allah about their faith. Hazrat Abu Bakr inquired about himself. The Prophet said, "I do not know what innovations you will hatch after me." Hazrat Abu Bakr started crying and cried and cried. The Prophet did not console him." The last few paragraphs are concisely given in Saat Sahaba Kay Halaat-e-Zindagi (Life Events of Seven Sahaba Vol 3, P19) by Ayatullah As-Syed Murtaza Hussain Nasir Ferozabadi of Nasir Printing Press. He has taken all the narratives from the six "authentic" books of Sunni Ahadith and sources.<br />The Gullible Muslims: It is remarkable that we Muslims consider these compilations of fable as the most accurate books, their authenticity being second only to the Qur'an. This is despite the outrageous insults to human intelligence they are! Some proclaim Bukhari and Muslim to be the most accurate books while others grant this distinction to Tabari, Al-Kaleeni and other Shia books.<br />The highly famous Mullah like "Maulana" Maudoodi, looking at this balderdash in the twentieth century, observes, "If we dismiss these tales, what are we left with?" Well, we will be left with the Book of Allah and reports that pass this Criterion of the Right and Wrong. But this simple rule fails to sink in the closed<br />Mullah minds. In fact, for Muslims this should be an easy task. What the historians and Muhaddithin have penned, should be double-checked with the Qur'an. For example, does the Qur'an at all say that the companions of the honored Prophet would turn heretics as soon as he leaves this world? Does not the Qur'an shower high laurels on all companions of the exalted Prophet?<br />Hypocrites Were Known: Many historians named in this work keep on making the point that even in the life-time of the exalted Prophet, most of his companions were hypocrites and remained unknown (except to these Criminals of Islam). But looking at the Qur'an 3:178, 40:30 it becomes abundantantly clear that the hypocrites had been well-identified in their lives.<br />Some Chronology - The Pristine Islam to today's Ajami Islam<br />The Qala Qala Qala Malady<br />Given below are the years of death of some of the historians and compilers of Hadith. This will help us determine who and when transformed the pristine Al-Islam to the currently prevalent counterfeit, manmade, Ajamite, Number Two Islam. Two facts are always worth keeping in mind. Firstly, the Prophet a. s. died in 11 AH, 632 CE. Secondly, that none of these authors had, at the time of their writings, even a scrap of paper to use as reference. All they wrote is based upon, "He said this or something like this, I heard that which he heard from him who heard from him and so on that the Prophet said this or something like this." - The QALA QALA QALA malady.<br />Attention Please!<br />Before we proceed, let us briefly examine what the Qur'an has to say about these forgers.<br />6:112 Thus We have appointed to every Prophet enemies. The rebellious among the urban and the rural folk rose in opposition, (since the Message struck at their vested interests). They plotted and inspired each other with fancy words. If your Lord had so willed, they would not have done it. Nevertheless, disregard them and whatever they fabricate.<br />6:113 Only those who disbelieve in the Hereafter and whose hearts are inclined to them (to these forgers) would take delight therein. And let them earn from it what they may.<br />22:52 Yet whenever We sent a Messenger or Prophet before you, satanic people tried to confound the central theme of the Message (in his very life-time). But Allah rendered null and void all the aspirations these satanic people had. And Allah abolishes what the Satan proposes, then establishes His Messages clear in and by themselves. For, Allah is All Knowing, Wise. [Satanic people then tried to<br /><br />alter his teachings after he passed on. Allah, then, sent another Messenger to restore the purity of His Messages 6:113. Until the Final Message was revealed and Allah Himself guaranteed its preservation]<br />22:53 (Allah allows these satanic people to advance their aspirations) so that He may make the Satan's proposals a trial for those in whose hearts is a disease and whose hearts eventually become hardened (and thus distinguish from them the true believers in Divine Revelation). For, behold! Those who relegate the Revelation in favor of human aspirations create schism and sectarianism far from the Truth. [Zulm = Relegation from the rightful place 2:53. The last portion of the verse has been rendered according to the context]<br />22:54 And that those who are given knowledge may recognize your Lord’s Truth, then have conviction in it, and their hearts may humbly submit unto Him. And verily, Allah is the Guide of those who attain belief, to the Straight Path. (5:48, 15:19)<br />22:55 And those who disbelieve (in the Revelation by failing to sort out the human aspirations), will remain in suspense about it until the Hour befalls them suddenly, or there comes to them the doom of a disastrous day.<br />We see that the Qur'an has strongly fore-warned Muslims about what conspiracies the historians and Muhadditheen will contrive.<br />The process of transition from Al-Islam, (DEENILLAH in the Qur'an) to N2I (Number Two Islam) was a devastating yet insidious conspiracy.<br />While the conspiracies had begun during the early Abbasid dynasty, they took time to get hold of the masses. The ways of writing, copying, communication, disseminating books were obviously slow and tedious. That is why the Islamic revolution carried on vigorously for many centuries. The evident moral, social, scientific and political decline of Muslims began about 800 years later in the 13th century CE, the hallmark being the onslaught of Hulago on the Center of the caliphate, Baghdad in 1258 CE.<br />Here is a list of some of the most important conspirators who turned Islam from DEEN to the manmade religion as we see it today. Their year of demise is given under *.<br />Please know that AH indicates AL-HIJRAH, the lunar 'Muslim' calendar. It begins with the migration of the exalted Prophet from Makkah to Madinah in 623 CE. One hundred years of the Gregorian calendar equal 103 lunar years. The exalted Prophet departed to the next Life in 632 CE or 9 AH. ---------------------------------------------<br />Now Those 'Luminaries'<br />- Imam Ibn Jareer Tabri 310* (The first exponent of the Quran and the first historian)<br /><br />Imams of the Sunni Hadith:<br />- Imam Muhammad Ismail Bukhari 256*<br />- Imam Muslim bin Hajjaj 261*<br />- Imam Abu Dawood 275*<br />- Imam Abu Abdullah bin Majah 273*<br />- Imam Abu Musa Tirmizi 279*<br />- Imam Abdur Rahman Nisai 303*<br />- Imam Malik bin Anas 179* was also a Muhaddith (Compiler of Hadith). Strangely enough, he being the only Arab (non-Persian) Muhaddith, his collection Muwatta is not counted among Sahah Sittah (The Six Right Ones)!<br />The Imams of Fiqh (Jurists):<br />- Imam Malik bin Anas 179*<br />- Imam Abu Hanifa 150* (No book)<br />- Imam Ahmad bin Hanbal 241*<br />- Imam Shafi'i 204*<br />[Imam Ja'far Saadiq 145* accepted by Shias - No book]<br />The Imams of Shia Hadith:<br />- Sheikh Muhammad bin Yaqoob bin Ishaq Al-Kaleeni 329* Wrote Al-Kafi<br />- Sheikh Saddooq Abu Jafar Muhammad bin Ali Tabrasi 381* Man Yazharal Faqeeh<br />- Sheikh Abu Jafar Muhammad Ibn-e-Hasan Toosi 460* Tehzeebul Ahkam and Al-Istabsar<br />A Personal Statement<br />This is a probably a suitable juncture to state and affirm that Shabbir belongs to no sect. He knows well enough that sectarianism is Shirk (the unforgiveable offense of associating others with Allah) and that the exalted Messenger has nothing to do with those who choose a sect for themselves. (Al-Qur'an 6:160,<br />30:31-32)<br />I have sincerely tried to make things easy and save time for the respected readers. The reader is encouraged to have a brief look at some of these bulky, supposedly authentic and "sacred" books to confirm what has been written in them.<br />Many of my most respected readers and friends sincerely wonder that Shabbir has been critical of all religions and sects. Does he not realize the risks involved including the Mullah verdicts? Being fully cognizant of the risks involved, I must thank them for their sincere concerns. Yet, the established dogmas cannot be challenged without courage? The Qur'an commands us not to conceal the Truth (2:42). Please allow me to state that I have been challenging the beliefs held by the household in which I was born and we have seen the Light.<br />PART - 15<br />Question and Answer Session<br />Dear Readers,<br />In the course of putting this book together, some ladies and gentlemen have asked me some very important questions.<br />Question: Granted you do not belong to any sect but there must be some beliefs of others that might be repugnant to you? Hassan Akhtar, Detroit.<br />Answer: I affirm, with all my heart that I do not belong to any sect. Reverence and love of the Qur'an and the exalted Prophet, well-founded on reason, form the anchor of my 'religious' thought. Concerning others' beliefs, I think I carry no personal likes and dislikes. Taking the Book of Allah as the Ultimate Criterion, all of us must disregard non-Qura'nic dogmas wherever they are encountered.<br />Q. Apart from Shi'as, your book, Karbala: Fact or Fiction? - will not meet the approval of our non-Shi'a clergy. Hafiz Ghulam Muhammad, Jacksonville.<br />A. Meeting anyone's approval is not my goal. Integrity in research is what is important for me. In addition to medicine, I am a student of history, psychology, philosophy and theology. After due research according to the best of my ability, I present the sincere conclusions with due respects to all. Of course, a fallible student like me is likely to make mistakes. Shias, non-Shias and any other people have the absolute right to dismiss my research.<br />Q. Relevant to the theme of this book, I want to ask the reality of Panjtan Pak<br />(The Five Holy Figures, Muhammad (S). and Hazraat Ali, Fatima, Hasan and Hussain). Humera Jaafri, Orlando.<br />A. Many Muslims of any sect consider these five exalted personages as Panjtan Pak. We have no doubts about their lofty character. Yet, the term Panjtan Pak or something to that effect does not appear in the Qur’an, nor does any name except Muhammad appear in the Book. According to Allah’s Book, ranks depend on individual deeds, not on kinship.<br />Q. Muslims keep making hue and cry about Trinity amongst Christians. What about their own Pentagon (Panjtan Pak)? Andrea Maseeh, Gujranwala.<br />A. Please see the last question and its answer. This is a non-Quranic dogma. For Muslims, indeed for the humanity at large, the final authority is nothing but the Book of Allah. There is no 'Pentagon' in the Qur'an.<br />Q. "Having gone through the manuscript of this book", Khateeb Muhammad Yaseen Jafri, a Muhaddith from Multan says, "Your book will be a great help in quashing countless exaggerations in our history. But please review the Ayah on 'Tatheer'."<br />A. I am grateful to the esteemed Mr. Jafri that he went through the manuscript and gave valuable advice. In compliance with his wishes I have reviewed the so-called Ayah Tatheer (33:33). Ayahs 28 to 34 of Sura Ahzab are all addressed to the wives of the exalted Messenger (Mothers of believers). Ayahs 33, 34 contain special commandments for these esteemed ladies and the household in general. Hazrat Ali was not a live-in son-in-law. Therefore, we find nothing in these verses that pertains to Hazraat Ali, Fatima, Hasan and Hussain. All the narratives in this connection have been the third and fourth century AH inventions by people who were bent upon driving a wedge amongst Muslims.<br />Q. Honorable Sheikhul-Hadith Mufti Muhammad Irshad Nizami has also been gracious enough to critically review the manuscript. He says, "Your references are accurate. This effort is likely to create two types of reaction. Some people will get offended. On the other hand, dispassionate thinkers will find in it the potential for returning to the Qur'an and thus unifying the two major sects of Islam." Sheikh Sahib, with lots of prayers, further says, "This type of research should have been done by old-timers like me. It is only now in the twilight of my life (at 80 plus) I feel that I shall be able to leave this world with the gratification that someone has done the job that was over-due for centuries. Please do include two points on my behalf as they are frequently misrepresented.<br />One: The "Ayah Tatheer" 33:33 pertains only to the Prophet's household (Ahl-e-Bait) i.e. those individuals who had residence in the Rasool's (S) home, his wives and their children. In case Hazrat Ali is included because of him being a cousin, then how Hazrat Abbas bin Abdul Muttalib, the exalted Prophet's, can be left out?<br />The kinship of an uncle is closer than that of a cousin. And, how about the exalted Prophet's daughters other than Hazrat Fatima! Based on this history, many caliphs of the Abbasid dynasty claimed their rule as the rule of Ahl-e-Bait. Supporters of the first Abbasid Caliph Abul Abbas considered him as the rightful Imam.<br />Two: Muaddata fil Qurba must be correctly understood. This term in 42:23 means regard for the near ones.<br />42:23 This is the good news from Allah to His servants who believe and lead a righteous life. Say, "No reward do I ask you for this other than that you show loving kindness to the ones near in the human bond" (and thus seek the Way to your Lord 25:57). For, anyone who benefits people, We shall grant him additional good. And, verily, Allah is ever Absolver of imperfections, Responsive to gratitude.<br />Some people wrongly interpret 'Muaddata fil Qurba' as if the exalted Prophet is asking people to love his kin as a recompense for his services. This interpretation is wrong on every account and alien to the Qur'anic spirit according to which kinship, race, color and ethnicity cannot form a basis for esteem or favor.<br />Also, the term for relatives would be 'Zil Qurba or Aqraba', not 'Fil Qurba'.<br />Hazraat Nooh, Hud, Lut, Saleh, Shoaib, and all other prophets told their people that they were not asking for any recompense for their services. Then, how could the the exalted Prophet ask for a recompense? The Qur'an weeded out this concept by declaring that only the personal character of an individual could be the criterion of honor. Being the father of Hazrat Ibrahim could not benefit Azar, nor did being the progeny of a prophet avail Noah's son. Relationship did not avail the wife of Hazraat Nooh and Lut. Similarly, it was amongst the descendants of the Prophet that people like Muhammad Ali Baab were born who quit Islam and founded the Bahai religion."<br />Q. How could the Prophet leave this world without naming a successor?" Kazim Ali Zaidi<br />A. Surah Shoora ordains Mutual Consultation for running the affairs of believers.<br />Q. I think Maudoodi Sahib is right in asking what we shall be left with if we did not accept the writings of our historians. Alhaj Muhammad Raghib Siddiqui, Lahore.<br />A. Muslims are uniquely placed compared to others. They have the Qur'an which separates true from false. We should accept only those records of our early history and tradition that are confirmed by the Qur'an.<br />Q. But the Qur'an was not being revealed during Jamal, Saffain and the Karbala episode.<br />A. True. Yet, how could the historians three or four hundred years later give a<br />better description of the character of Sahaba Karam than that rendered by the Qur'an?<br />Mr. Surjeet Singh Lamba of Delhi, India has sent some of his poetry for inclusion in this book. (Translation from Urdu)<br />Who can be greater in Faith than Siddique<br />Who can be more just than Farooq<br />Who can be more generous than Uthman<br />Who can be braver than Ali the Lion of Allah<br />If such are the servants how great would be the Sultan<br />This brief expression bears a lesson for those Muslims who keep denouncing the Sahaba Karam under their deplorable sectarian beliefs.<br />Q. The way the Karbala episode has been related in the past, always created doubts. Your book has undone the knots in my mind. I pray that your book becomes a basis for unity amongst Muslims! Prof. Abdul Hamid Mansoori, Patna (India)<br />A. Indeed a top priority for the Ummah is uniting under the banner of Al-Qur'an. Mine is only a humble effort.<br />Q. A little thought would lead us to understand that Islam came to raise humanity to new heights, and not for persistent wailing and grieving for centuries. Fuad Haufmann, Turkey<br />A. Food for thought for people of discernment.<br />Q. According to Imam Ja'far Sadiq and Imam Ali Raza, Sufis are heretics. Even though I am a Shiite, I do not know the rationale of this verdict. Mrs. Amtul Quddus, Houston<br />A. The Athna Ashri scholars correctly regard the Sufis and Sufism as hoax, but for the wrong reason. According to them, anyone incapable of recognizing the Imam of the times cannot be a sage at all. The current Imam, according to them, is Mahdi in occultation.<br />Q. I have heard that there was kinship between Yazeed Ibn Muawiya and Hazrat Hussain? Feroz Malik, Faisalabad<br />A. A niece of Imam Hussain was Yazeed's wife and one of Imam Hussain's wives, Rubab was Yazeed's cousin.<br />Q.Even though a Zaidi, I have freed myself from the scourge of sectarianism. I am neither a Sunni nor a Shi'a, but simply a Muslim. Just for academic interest, what are the principal Shiite sects? Nawab Hussain Zaidi, Orlando<br />A. The Qur'an makes it clear that the exalted Prophet would have nothing to do with those who divide into sects (6/160). I appreciate your understanding. Quaid-e-Azam was born in an Ismaili Khoja family but when he was asked as to what<br />sect he belonged, he replied, "First tell me, to what sect did the Prophet and his companions belonged. Also see the answer to the next question.<br />Q. Are all Shi'as one or they too have sects like Sunnis? Niaz Ahmad Khan, Indiana.<br />A. Because of abandoning the Quran, there are such a large number of sects and sub-sects among Muslims that Alhaj Irshad Kareem Tughree of Istanbul counted 191 sects at the beginning of the 21st century! Following are just a few of the Shi'a sects:<br />(i) Athna Ashree Shias - Those who acknowledge 12 Imams<br />(ii) Kaisania - These regard Muhammad bin Hanfia, (died 84 AH) as the rightful Imam and the promised Mahdi. He was the son of Hanfia, another wife of Hazrat Ali, besides Fatima. Mukhtar Thaqafi belonged to this sect.<br />(iii) Zaidis - They recognize Zaid son of Imam Zainul Abedin (d.125 AH 739 CE) as the last Imam. Thus these would be called as "Five Imami" Shi'as as against the "Twelve Imami" Shi'as.<br />(iv) Ismailis - Imam Zainul Abedin, the fourth Imam had two sons Baqir and Zaid. The latter did not accept the former as Imam. The sixth Imam Jafar Sadiq had two sons Musa Kazim and Ismail. Those who accept Ismail and his progeny as Imams are called Ismailis. Prince Karim Agha Khan is their 49th Imam. On the other hand, those accepting the Imamate of Musa Kazim are called 12 Imamites or Asna Ashris.<br />Apart from these, there are other sects such as Fatimi, non-Fatimi, Alavi, Khariji, Bohra, Khoja, Shaikhia, Durooz, Jabria, Qadaria, Tawwabin and so on.<br />Q. What is the state of the Ahl-e-Sunna? Which, amongst the countless sects is on the right path? Salma Abdur Razzaq, Miami<br />A. The Ahl-e-Sunna (Sunnis) too have done a great job of division. Frankly deceiving the masses, the clergy describes their sects as "School of Thought'. Ahl-e-Sunna have two main sects, Muqallid and Ghair Muqallid, meaning Conformists and non-Conformists. Then there are believers in Fiqh and believers in Hadith. Going down further, amongst the Ahl-e-Hadith are quasi-Wahabis and other Wahabis. Amongst the Ahl-e-Fiqh there are Hanafi, Hanbali, Maliki and Shafi'i. Amongst Hanafis there are Deobandis and Barelvis. Among the latter there are Raza Khanis and Tawheedis. Among<br />Deobandis there are Qadeemis and Jadeedis, Jalal Abadis and New Townies, and so on.<br />Which sect is on the right path? No sect can be on the right path. The Qur'an declares every sect as Mushrik and estranged from the exalted Messenger. The Book names all who submit to Allah as Muslims (22:78). There is no room for a hyphenated Muslim in the Qur'an.<br />Q. "Controversy amongst the Ummah is Allah's blessing", quotes a Hadith, Banday Ali Hussaini from Kathiawar.<br />A. Many Ulema have accepted this Hadith as fabricated. Dissension or schism is a scourge in the Light of the Qur'an. The main characteristic of the Book of Allah is that it is free of contradiction.<br />Q. How can our sectarian splits be ended? Ms. Najeeb Chaudhry, Kot Radha Kishan<br />A. There is only one way. "Hold fast all of you together to the Cable of Allah (Al-Qur'an) and divide not." Hadith, history, biographies and traditions of the Prophet, all should be subjected to scrutiny based on the Qur'an rather than making the Qur'an subservient to them.<br />The famed poet, Akbar Ilahabadi very aptly wrote:<br />For smashing the impact of the Qur'an<br />Pounced upon us an army of narrators<br />Q. Is the Mahdi that Sunnis and Shias are waiting for, one and the same person or two different ones? Maqbool Sherwani, Texas<br />A. There is a host of tittle-tattle on that. The Mahdi of Qadianis came and died in 1908. That of the Sunnis was born in 1962, i.e. according to Dr. Israr Ahmad. But he failed to make his debut during Hajj 2002 when he would have turned 40.<br />In general, the Mahdi of Sunnis is believed to be a man who will be born, rather than the Mahdi of Shi'as who was born and went into occultation in 878 CE and is running the universe from hiding in the Samera Cave in Iraq. Imams Zaid and Ismail respectively of Zaidis and Ismailis have yet to come; a second time that is. Muhammad bin Hanfia, the Mahdi of Kassania is also in line. There has already been a Mahdi in the Abbassid era whose name was Abdullah bin Maimoon. And the Abbassi Caliph Mansoor named his son Muhammad Abdullah Mahdi for ready acceptance as Mahdi.<br />There has been a Mahdi of Jaunpore too in the Indo-Pakistan sub-continent. Mr. Sherwani! I have seen a Mahdi in chains. There is plenty to choose from and you can take your pick. But Allama Iqbal said:<br />Behold the descent of God on the tower of your heart<br />Relinquish for once the wait for Mahdi and Jesus<br />Q. Why was there no Imam from among the descendants of Hazrat Hasan son of Ali, whereas, there were so many Imams amongst the descendants of Hazrat Hussain? Nadira Khatoon, Montreal<br />A. In spite of the Kaissania, Zaidi, Alavi and Ismaili movements, the more prevalent belief remains that the Imam would only be from the descendants of Hazrat Hussain. Numerous people, nonetheless, accepted Muhammad Nafs Zakiyah and Ibrahim (great grandsons of Hazrat Hasan), as the final Imams. There are some people who believe that both of these men will be the Mahdis of the End Times.<br />Q. Harmuzan is reported to have said to Hazrat Umar that with Muslims is their God. So, what did the Maggians do to alienate God from Muslims? Khan M. Bhutta, N. Carolina<br />A. You have asked a very important question. The central committee of the Maggian Asavirah indeed made a very astute plan to make Muslims abandon the Qur'an. If you get them trapped in traditions, they argued, you have alienated them from the Qur'an, and thus, alienated them from Allah. The exalted Prophet had made a very pertinent observation, "Nations of old were destroyed because they abandoned the Books of Allah in favor of manmade writings."<br />Q. How many Ahadith are there in the book Usul-e-kafi by Imam Yaqoob bin Ishaq Al-Kaleeni and how many of them are authentic? Syed Kazim Ali, Atlanta<br />A. Here is the answer from the translator of Usul-e-Kafi, Maulana Syed Zafar Hassan Amrohi from his preface to vol1: "There are 16,199 Ahadeeth in Alkafi, of which only 5072 are authentic." Which 5072? - He does not say.<br />Q. There is a general impression that wrong policies and nepotism caused the assassination of Hazrat Usman. How far is that true? This is what Maulana Maudoodi wrote. (Ms. Kafeela Asghar, Muradabad)<br />A. According to the Qur'an (9:51) Maulana (our Lord) is only Allah. So calling some human a Maulana is tantamount to Shirk. Mullah Maudoodi was trapped in the fiction of Zahri, Bukhari and Tabari like a fly is trapped in the spiderweb. Slandering a great companion of the<br />Prophet (Hazrat Uthman) is a crime, nothing less. Smear campaign against Sahaba Karam is a vicious conspiracy of the criminals of Islam. The Qur'an stands witness that all companions of the Prophet (S) were true believers (8:74), they were all brothers and sisters unto each other (3:103), Allah is pleased with them and they were pleased with Him. (9:100)<br />Q. This book demonstrates that there was in fact no episode of Karbala. Is this mere fiction then? Ghazala Shaheen, New Jersey<br />A. Yes, absolutely. You may read the book again.<br />Q. Why is there no mention in it of Mukhtar Saqafi? Dr. Farzand Ali,<br />Toronto<br />A. Because Mukhtar Saqafi had nothing to do with Hazrat Hussain. In the fabricated history books, he is supposed to have taken revenge from the killers of Karbala. But, he recognized Muhammad son of Hazrat Ali from Hanfia, as the rightful Final Imam Mahdi. He regarded all others as lost souls and usurpers. According to Hujjatullah Moosvi, (Meezanul Faris), Mus'ab bin Zubair had chopped Saqafi’s head off to please Hazrat Zainul Abedin since he refused to acknowledge Zain as Imam.<br />Q. Every sect has its own interpretation of the Qur'an, so… Firdous Jabeen, Florida<br />A. Interpretations differ only when we view the Qur'an through the lenses of the<br />so-called Imams and their writings. The Qur'an says that it expounds everything clearly and beyond any doubt. It is, indeed, easy to understand and explains itself. Only those will be able to touch (comprehend) it that are pure, i.e. the ones who approach the Book with an open, unbiased mind.<br />PART - 16<br />Shura (The Consultative Council)<br />After studying Karbala Ki Haqiqat (Karbala: Fact or Fiction?) for a month, the distinguished members of the Shura met twice on July 8th and 9th, 2000. The following members took part:<br />Qari Ghulam Muhammad Malik, London<br />Allama Zeeshan Qadri, Hyderabad Deccan<br />Syed Muhammadan Nuri, Damascus<br />Mrs. Mukhtar Begum, Durban<br />Mrs. Batool Sultana, Sweden<br />Hakeem Saadat Hassan Qarshi, Chittagong<br />Dr. Shujauddin Kirmani, Karachi<br />Maulvi Hafiz Muhammad Haq, Patna<br />Mrs. Rabab Naqvi, Qatar<br />Hassan Raza Akhtar, Montreal.<br />I am indebted to the opinions expressed by the members of the Council and other ladies and gentlemen. Here is a summary of the proceedings:<br />Qari Ghulam Muhammad Malik: Having written books on such sensitive issues, it is surprising that Dr. Shabbir Ahmed has not yet been honored with edicts from mullahs. Karbala Ki Haqeeqat is an eye-opening book. It is a wonderful and comforting reading. This publication should reach maximum number of Muslims.<br />Allama Zeeshan Qadri: Telling the truth beyond the danger level, the research is phenomenal.<br />Dr. Shabbir Ahmed: I request the members to please remain inclined towards criticism.<br />Allama Zeeshan Qadri: What is there to criticize? One cannot find a semblance of sectarian bias in any of your books including this one. And all statements are well-documented. I think this book will be tough on those rigidly following their forefathers. However, Al-Hamdulillah, the Muslim Ummah has become conscious enough. Knowing the truth will be a great relief to hundreds of thousands of people.<br />The manuscript was conveyed to Syed Muhammad An-Noori of Damascus, with hand-written highlights in English. He said, "It is a good thing that the book has been published so far in Urdu. I have traveled extensively and find that the people who should have been the most open-minded, namely the Arabs, are the most rigid today. They are stone-blind reactionaries. In Syria idlers squatting in the streets either glorify Hazrat Ali or insult him in reaction. There is a reported saying of the Prophet that people would go to the extremes in praise or ridicule of Hazrat Ali as the Jews and Christians did regarding Jesus Christ. For Muslims, this book will become a means of achieving balance in their thinking."<br />Mrs. Mukhtar Begum is an Islamic activist in Durban, South Africa. She says, "This book has fulfilled a great need of our times."<br />Mrs. Batool Sultana Agha of Stockholm, Sweden: Only people who lack vision and wisdom can believe the fiction about Imam Mahdi.<br />I do however, fear emotional reaction against this book and the author."<br />Allama Zeeshan Qadri: No work of any significance can be done in fear. I saw the book by Abdul Jabbar Qaramati in the Istanbul Museum myself in 1960 and I wrote some comments in Urdu and English for publication. However no journal had the daring to publish my comments.<br />Dr. Shujauddin Kirmani, a theologian and psychologist in Karachi, says: It has to be borne in mind that in our history there have been times when the narrators, scholars of Hadith and historians, would affiliate themselves with the royal courts. The kings would reward them generously for writings that pleased them. So, many of these authors danced to the tune their patrons.<br />Maulvi Hafiz Muhammad Haq: The insults to human intelligence have been exposed in Karbala Ki Haqeeqat enabling the reader to personally analyze Truth vs Falsehood.<br />Mrs. Rabab Aqeel Naqvi: Whatever we had been hearing and reading since our childhood has been demolished. The arguments and references are staring us in the face. Over a span of a few hours I have seen about 90 books scattered around Dr. Shabbir from which references have been taken for this book. Even the procurement of these rare books is a wondrous thing!<br />Dr. Shabbir Ahmed: I am indebted to my readers who keep sending me unique and hard-to-find books from every corner of the world.<br />Mr. Hassan Raza Akhtar (Librarian): I completely agree with Mrs. Rabab Naqvi. Since I have read this book, I feel I am living a renewed life. A huge load of confusion has been taken off from my mind.<br />Allama Zeeshan Qadri: I forgot to mention a very important point. Munajaat-e-<br />Zainul Abideen, a book supposedly written by Imam Zain in the last year of his life makes no mention of Karbala at all!<br />Dr. Shabbir Ahmed: Wow! I thank all honorable members of the Shura for their opinions. Even the books of Hadith written in the 2nd and 3rd century AH make no mention of it at all! Karbala Ki Haqeeqat is such a complicated subject that some imperfections might have remained in the text. In-Sha-Allah with your help and guidance these will be addressed in the next edition.<br />PART - 17<br />Reaction to the first edition<br />The first edition of this book was published in August, 2000. More than ten thousand books of this edition have been sold and distributed free during the last eight months. Here is a summary of comments on the Urdu version of Karbala: Fact or Fiction?<br />It has already been shown from the Qur'an that sectarianism is tantamount to Shirk (Polytheism). Anyone who identifies himself or herself with a sect breaks all bonds with the exalted Prophet. Nevertheless, we have observed a stark difference in the reaction to our book among the so-called Sunnis and Shi'as.<br />The Sunnis have overwhelmingly accepted the book. They have commented on the following lines:<br />- Having read this book we felt that we have been awakened from sleep.<br />- It is a pleasant liberation from the big deception spun by our star historians and narrators.<br />- We had been hearing the tale of Karbala since childhood. But certain dogmas, stories and practices just didn't click.<br />- We had been reading and listening to such bizarre tales that seemed to insults the intelligence. Perhaps we were too gullible.<br />- In contriving the tale of Karbala, Imam Tabari has truly reviled Sahaba and insulted the exalted Prophet.<br />- Some readers felt there should have been more details of Hazrat Hussain's governorship and his assassination by Jaban.<br />- Some others commented that the book seemed to end suddenly.<br />These comments will be addressed in the next edition, In-Sha-Allah.<br />To recapture a few points, it is difficult to give up our ancient beliefs. In this context it is worth mentioning that it was none other than Tabari bin Rustam who made up the tale of Karbala 240 years after the assassination of Governor Imam Hussain. And he attributed the Karbala conjecture to Abu Mukhnif who was dead 50-100 years before Tabari was born. "Abu Mukhnif said this and wrote that." But he had left not a scrap of paper! The fables we hear since childhood become ingrained in our personalities. Hence, most people would not listen to anything against what they have been raised with.<br />I can say from personal experience that only about ten per cent of the Muslims possess enough flexibility to entertain any ideas outside the mainstream. Revolutionary thought is too big a deal. Fortunately, it is always a small minority required to break the idol of set patterns.The majority will then follow suit.<br />Ten percent of our venerable Shiite readers, both ladies and gentlemen, have said that the truth has dawned upon them. So, from now on they will not do Maatam (Chest-beating) in Muharram.<br />Twenty percent of the Shiite readers exclaimed that this study sounds factual but what should be the course now?! I have told them that the matter is simple. They should embrace the Book of Allah. There should be no far fetched interpretations of the Book. The hoax of 'hidden meanings' must be discarded. Mullahs whether new or old and however big their names should not be followed without inquiry. Blind faith amounts to disbelief. The Qur'an should be interpreted from the Qur'an itself and not by history, traditions and the conjecture of Shan-e-Nuzool (Circumstances of Revelation). Some principles will then become crystal clear:<br />1. Heredity would not confer dignity on any person. With Allah there is a single criterion for eminence, i.e. character. Whether it is Banu Umayya or Banu Hashim, if the caliphate passes from father to son to grandson, then such a system is monarchy which is contrary to the Book.<br />2. According to the Qur'an, all Muslim issues including caliphate should get settled through mutual consultation.<br />3. Being a ruler in the Divinely Ordained System is a tremendous responsibility. True believers like the Sahaba could neither covet power nor indulge in a tug of war for power as is the wont of present day politicians. They used to consider caliphate a burden. Hazrat Ali and his siblings could not have craved for power. In portraying them covetous and hungry of power, the historians have been guilty of ridiculing them.<br />4. For a believer, wealth and riches are nothing but fleeting amusement. They<br />would not lose sleep over a piece of land or property just as they would not care for power.<br />5. For all times to come, the exalted Prophet abolished Thaar, the chain revenge of murder, generation after generation. The Qur'an firmly declares that none will carry the burden of another and everyone will be accountable for one’s own actions. So the urge for revenge can yield nothing but malice and grudge. In the Qur'an, the principle of Qisas (the Law of Just Recompense) is specifically against the offender through a court of law, not against the offender’s children or grand children.<br />6. The Qura'n tells us not to follow conjecture and that we will be held accountable for our faculties of hearing, sight and mind (17:36). The exalted Prophet said, "It is enough for a person to be a liar when one simply passes on to others what he has heard." The tale of Karbala consists of Tabari’s hearsay based only upon "Abu Mukhnif said this, Abu Mukhnif said that." With this hype, he promoted the plot of the enemies of Islam. Is Karbala not a tale based only on hearsay?<br />7. Allah commands believers not to grieve over what is lost (3:153). Now, is not holding sessions of mourning, wailing, and chest-beating a bold defiance of the Qur'an? Were Hazrat Hussain and his kin such a picture of grief and wailing as being presented? No, on the authority of the Qur'an, Sahaba were the kind of believers who had nothing to fear or grieve.<br />8. The Qur'an says more than once, "You will never see Allah’s Laws changing". Therefore, the Imamist miracles cannot be better than any Mythology. The Law of Cause and Effect is one of the unalterable Divine Laws operative in the Universe as repeatedly stated in the Qur'an.<br />9. According to the Qur'an, the Ultimate judge is Allah. None shall be asked about what the previous generations did. 'Allotting' heaven and hell to the companions of the Prophet, cursing the men of old and deifying some can only create schism and hate. "Those who dwell in the past forfeit the future," said Cisero.<br />10. The Qur'an commands us not to conceal the Truth. Therefore, the phony principle of Taqayyah (resoting to concealing the Truth and presenting falsehood) must be discarded.<br />Some Shiite scholars maintain that the severed head of Hussain was reciting the Qur'an and it was his miracle. Further on, some of them assert, "We accept that Imams being born of the thighs of their mothers, or a severed head reciting the Qur'an are irrational phenomena. Yet, believing in them strengthens Faith." Does it, really? Rather, it opens up a whole can of worms and the intellectually inclined youngsters make fun of such dogmas.<br />In the midst of uproar by the Mullahs on the first edition, I am reminded of the matchless poet Sheikh S'adi, "Silence is the best rebuttle to the ignorant."<br />This work is based on taking the Book of Allah as the Criterion, and the writings of the clergy have been scrutinized in that Light. Now, the readers should form their own opinions.<br />As these lines are being written, an elderly gentleman from Texas has commented that a solitary voice of truth will easily get drowned in the uproar of the universally formidable propaganda machine of the clergy. I agree that our clergy have always been the biggest hurdle in the way of reform. The ancient "Ulema" are the source of bread and butter for today's clergy. Yet, things are rapidly changing. Especially since the advent of Internet, Muslims in particular are discovering what is concealed in the huge volumes in the name of Islam. I say concealed since the masses seldom procure these huge books and only our clergy have the access and time to read them.<br />In less than a year, hundreds of thousands of individuals around the world have expressed agreement with my humble research under Karbala: Fact or Fiction? - And also The Criminals of Islam. These ladies and gentlemen come from all sects of Islam. Now they no longer adhere to any particular sect but describe themselves simply as Muslims. Happily, among them are the former Shiites that have been liberated from incessant wailing and chest-beating.<br />Dear readers! It goes without saying that I truly respect Ahl-e-Bait (the family of the exalted Prophet) more than the historians who have de facto insulted them in the guise of reverence as you have seen.<br />Every step I light a candle with my heart's blood<br />Someone might be following the same trail<br />PART - 18<br />Further Expositions<br />Let us now seek further clarication of certain issues.<br />1. Please refer back to the Diary of Hur bin Abdur Rahman in Chapter 11. This man of excellence was the governor of Andalusia (Spain) during the reign of Hazrat Umar bin Abdul Aziz (99 to 101 AH). His diary tells us that:<br />Hazraat Ali, Hasan and Hussain were governors of Iraq in succession. Hazraat Ali and Hussain sacrificed their lives in the prestigious office. Their integrity,<br />vigilance and competence had turned today's unfortunate Iraq into a paradise on earth. When Jamshed Khurasani assassinated Hazrat Ali and Jaban bin Harmuzan assassinated Hazrat Hussain, the Persian conspirators rejoiced thinking that they had dealt fatal blows to the Islamic Caliphate and that Iraq would fall into their lap. On the contrary, the blood of Hazraat Ali and Hussain did not go in vain. Couriers coming from Damascus (the capital city of the Caliphate) tell us that in 100 AH Kufa, Basra and … (not legible) in Iraq are more prosperous than Syria, Palestine and Egypt."<br />Meezanul Faris by Moosvi:<br />(The Gauging Of Persia)<br />2. We have noted in Chapter 13 that Hazrat Uthman remained Amirul Mu'mineen (Commander of the Faithful) for 12 years after the martyrdom of Hazrat Umar in 23 AH. During the reign of Hazrat Usman as the Caliph in Madinah, Hazrat Ali continued as the Caliphate appointed governor of Iraq with Koofa being the provincial capital.<br />A magnificent book, Meezanul Faris published in Iran by Hujjatullah Abdul Qadir Ali Al-Mooosvi dedicates two detailed chapters drawing a beautiful picture of the era of Hazrat Usman the Generous. "It was a model State with exemplary justice, equity, peace, tranquility, progress and prosperity." The Meezan uses ancient sources on the history of Khilafat-e-Rashida (Caliphate of the Rightly Guided). Many of these sources have been discovered recently in Istanbul and Spain. Not at all surprisingly, the book has been banished in Iran.<br />Dalaail-e-Nabuwwah Syedina Muhammad<br />(Logical Analysis Of The Prophethood Of Muhammad, Our Leader)<br />- Abdul Jabbar Qaramati<br />3. Now please refer to Chapter 9. Only one hand-written manuscript of the book by Abdul Jabbar Qaramati exists in the Istanbul Museum.<br />The honorable Chairman of our Consultative Council, Allama Zeeshan Qadri Naqshbandi has had the privilege of having a look at the manuscript of this unique book. The author of this Arabic manuscript, Abdul Jabbar Qaramati, seems to be a man of Faith and a true devotee of the exalted Prophet. Even though the ‘Qaramati" sect is supposed to have had rather tainted beliefs, Abdul Jabbar appears to be completely free of all sectarianism.<br />Because of his long stay in Jordan, one of my distinguished readers, Fouad Hoffmann (no relation to Murad Hoffman), speaks and reads Arabic fluently. Translated below are some excerpts from the book copied by Fouad Hoffmann:<br />"What can be a greater argument in support of true Prophethood of the<br />Muhammad (S) than the fact that 250 years after his passing away he is still the Beacon of Light for all?"<br />"The Muslim Ummah got the gift of a rare jewel in the person of the honorable Abu Bakr Siddiq. Salutes to Abu Bakr! It was he who kept the System vibrant after the Prophet (S)."<br />"Salutations to Hazrat Umar - He preserved the Muslim Ummah against the repercussions of the catastrophic loss of the Prophet and his successor!"<br />"Salutes are due to Uthman the Generous, the Uthman of Two *Lights who filled the vacuum left by the Great Umar Farooq from 23 to 35 AH so well that the Caliphate kept working seamlessly." [Note that the fable of the supposed rebellion during the reign of Hazrat Uthman is categorically dismissed by Qaramati. "Of Two *Lights" was a title of Hazrat Uthman indicating that he was married to the second daughter of the exalted Prophet after the first one had died]<br />"Our salutations to Ali Ibn Abi Talib - He remained the governor of Iraq (13-40 AH), our prime province, while most amicably heading the Caliphate from 35 to 40 AH."<br />"Madinah, the Caliphate center, had become the seat of Zoroastrian and Jewish intrigues. It was the far-sighted strategy of Hazrat Ali that he shifted the Islamic capital from Madinah to Koofa at the right time."<br />"Even today (around 280 AH) the Islamic world is united like one body."<br />PART - 19 - CLOSING<br />Closing: A Favor - A Book - A Request<br />1. The Favor<br />My respected readers keep doing a great favor by sending me rare books, writings and articles which would otherwise be out of my reach. For this kind gesture, I remain indebted to them.<br />2. A Book<br />Ad-Deen Wad-Daulah<br />(Religion and the State)<br />By Ali bin Sahl Raban, written in 205 AH<br />As these lines were being written, I have received from an Arab lady in Madinah, the English version of a rare Arabic book, Ad-Deen Wad-Daulah.<br />The author was born in 160 AH which means that he predates the well known historian Tabari who was born 64 years later in 224 AH. Initial examination of the book reflects the author’s true love for the exalted Prophet. He has collected predictions in the Bible about the advent of the exalted Prophet Muhammad with great reverence and magnificent skill. Ali bin Sahl bin Raban was a scholar of the Bible and had great interest and expertise in dialogue with Jews and Christians.<br />In the foreword to the book, Adil Nowaihidh of Darul Afaq Publishing of Beirut says that Ali bin Sahl bin Raban has excelled and done full justice with the subject.<br />His book says:<br />"The companions of the Prophet and those who introduced Islam to others were most virtuous people.<br />It was due to the nobility of the exalted Prophet that individuals of such high stature as Hazraat Abu Bakr, Umar Ibn Khattab, Uthman bin Affan, and Ali bin Abi Talib became the stars of the Ummah.<br />The Ummah was further blessed with honorable men and women like the following:<br />Hasan bin Ali Khadijah<br />Hussain bin Ali Ayesha<br />Abdullah Bin Zubair Fatima<br />Abdul Malik Zainab<br />Waleed bin Abdul Malik Karimah [The wife of Umar bin Abdul Aziz]<br />Muhammad bin Hanfia Abdullah Bin Umar<br />Abdur Rahman bin Abu Bakr<br />Also it is due to the great training of the exalted Prophet that there has been no dissension amongst the Muslim Ummah. The names quoted above and others radiate like stars. They have all been living examples of, "All the faithful are brothers and sisters unto one other" until this day (205 AH).<br />No power on earth can halt the blooming Islamic revolution. In this Benevolent Order, any attempted intrigues die their natural death."<br />The Battles of Jamal, Saffain, Nehrwan and Karbala are Fiction<br />The above excerpts from Ad-Deen Wad-Daula very clearly show that the reports of internal unrest in the Muslim Empire such as the Battles of Jamal, Saffain,<br />Nehrwan, and Karbala are nothing but obnoxious divisive attempts of our historians.<br />3. The Request<br />Please allow me to say again that this book has criticized history and the historians. I remain extremely respectful to the holy companions of the exalted Messenger, and to his household. Progeny must be distinguished from household. While the latter were directly groomed by the exalted Prophet, the former did not have that advantage and many of them have been unscrupulous in their character and conduct throughout history.<br />I humbly submit that I do not consider my thoughts or findings to be etched in stone, but my research has been sincere. And I am open to suggestions and criticism. Of course, I respect the reader's right to differ with me. Please be assured that Shabbir Ahmed is not associated with any sect. My book Islam Kay Mujrim (The Criminals of Islam) is ample proof to that in which I have critically examined the non-Quranic beliefs of all sects. According to the Qur'an, choosing a sect amounts to Shirk (polytheism) and those with sectarian affiliations lose all bonds with the exalted Prophet. Finally, let us conclude this book with a saying of Hazrat Ali:<br />"See not who said it, but see what is said."<br />Respectfully,<br />Shabbir Ahmed, M.D.AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com1tag:blogger.com,1999:blog-7036850.post-1139778773274479102006-02-12T13:05:00.000-08:002006-02-12T13:12:53.620-08:00The Criminals of IslamThe Criminals of Islam<br />Shabbir Ahmed M.D.<br />Introduction<br />Dear Reader,<br />The Criminals of Islam is probably the most challenging book you will ever read. It took courage to write this book and it will take courage to read it. It will give you an extraordinary stimulus to think and reflect. According to Dr. A. N. Whitehead, "Our inherited beliefs are entrenched in our psyche and emotions like idols. The shaking or breaking of these idols is no less a calamity in whatever form they exist." Therefore, this book is recommended only for the open-minded reader with considerable moral courage.<br />This book will point to blasphemy by some great Muslim names. Sheikh Sa’adi laid down a sound scholastic rule in his famous quote, "Exposing blasphemy is not tantamount to blasphemy". Criticizing historical figures may sound slanderous. However, the ground of scholarship by its very nature is open for critique and we have allowed the figures in question to speak for themselves through their own writings. Some readers might wonder which sect the author and the Shura of this book belong to. Please remember the Qur’anic decision that whosoever chooses for himself a sect in Islam, the Holy Prophet will have nothing to do with him (6:160). For that same reason, when Qaid-e-Azam, Mohammad Ali Jinnah, the founder of Pakistan, was questioned about his sect, he responded, "Tell me what sect the Holy Prophet preached."<br />This book is being written exclusively with the Muslim reader in mind. Although no intellectual endeavor should be confined to a certain group of people, Muslims will be in a better position to understand the contents presented here.<br />The reader can choose one of two reactions. The easy but futile one is anger and denial. The difficult but productive reaction would be that of sincere contemplation about how to stop this dubious conspiracy. The author will welcome suggestions from any quarter.<br />Being a student of history, philosophy and religion, I have encountered some bizarre, outrageous and awful statements in many so-called "authentic" and "respected" books of Islam.<br />I believe that enlightened Muslims could have never said, or written what we see in these works. I would have cared the least about personalities.<br />However, these crude stories bring a bad name to the glorious religion of Islam, the Qur'an, the Holy Messenger Mohammad, and his companions. People reading these "insults to human intelligence" find them highly distasteful and get a very negative picture of Islam, which in my opinion is the only hope for the future of humanity.<br />It is amazing to see that most Muslims are not even remotely aware of the problem. I would have failed in my duty as a Muslim and as a truth-seeking individual if I had kept this painful discovery to myself. Concealment of the truth in scholarship is a crime according to the Qur'an (2:42).<br />As a rule, a true Muslim will under no circumstances propagate shirk (polytheism), immodesty, and absolute nonsense. He or she would not indulge in making a mockery of faith in Allah and His messengers. Therefore, my understanding is that enemies of Islam (from within and without) are tampering with our sacred books. How long has it been going on? It is difficult for us to determine at this stage.<br />I respect the aesthetic sense of my readers. However, substitution of the original texts with milder language would have defeated the purpose of this exposition.<br />I urge all Muslim governments and individuals of influence in the Islamic World to focus their attention on this grave issue. We all should try our utmost to rid Islamic books of this ongoing assault and restore the shining image of Islam.<br />There are thousands and thousands of examples from which the author has chosen only a few hundred to share with his Muslim brothers and sisters. These examples of insults will begin with Hadith Bukhari, supposedly the most authentic book of Islam after the Qur’an. Later on, this book will examine quotations from other books of ahadith (traditions of the Holy Prophet), fiqh (jurisprudence written by imams), prominent Mullas (clergy) and master Sufis (mystics).<br />Care has been taken to provide accurate references. I will appreciate if any error is pointed out. I urge the reader to study this book with an open mind. Many of the works referred to in this book are readily available, especially those of Ghazali, Maudoodi and Bukhari. The reader is encouraged to check the references individually. This is important because most of the excerpts given in this book are too outrageous to believe. The first response they elicit is "How can this be?!" I have had some experience with the Urdu version of this title. Some readers even doubted my sincerity in the beginning. As they read on and looked into<br />the original sources, they changed their mind and called this work a great service to Islam.<br />IMPORTANT NOTES: Most of the references cited in this book have been taken from Urdu sources. The author has checked the original Arabic or Persian texts where possible. Care has been taken to preserve the meaning of the narratives and within their appropriate context. Please also remember that popular books have many different publishers. That results in variation of page numbers, but almost in all cases a little effort can lead the reader to the desired reference. Please keep in mind that narratives given in this book are ascribed to the Holy Prophet, unless otherwise mentioned. Italics will indicate the quotation, and plain type will be the author's comments. Please add the salutation SallAllah Alaihe Wasallam mentally while you read. Finally, the references will generally be in the format: (author, title volume:page). Let's begin in the Name of Allah, the Beneficent, the Merciful . . .<br />Sincerely,<br />Shabbir Ahmed, M.D.<br />Wrongs from the ‘Right’ Bukhari<br />Most of the references given here belong to Bukhari published by Madina Publishing Company, Karachi, 1982, Printer Hamid & Co. The translator is "Maulana" Abdul Hakim Khan Shahjahan Puri.<br />At the outset, please know that a great scholar of Islam, Ubaidullah Sindhi concedes, "I cannot teach Bukhari hadith to any youngster, or to a non-Muslim because of shame" (Preface to Ilham-ur-Rahman). Let’s explore why he said this…<br />Mahmood bin Rabe narrates, "I still remember when I was five years old, the Holy Prophet rinsed his mouth and then poured the water into mine" (Kitabul Ilm vol.2, hadith 77). Could the Exalted Prophet hold any human being at that level of inferiority?<br />Kitabul Ilm ahadith 91, 92, 93 states: The Prophet’s cheeks turned red, his face became red with anger . . . and so on. This statement is absolutely at variance with the Prophet’s character, and appears to have been fabricated to defame him. This is only one of the hundreds of such narratives that portray him to be a man of temper. The Holy Prophet, in fact, was a cool-minded person with exceptional self-control.<br />Prophet Solomon boasted that he would impregnate one hundred women in one night, but only one woman became pregnant and gave birth to a half-formed child (Bukhari, Book of Nikah 3:110). This tragedy is reported elsewhere to have occurred because Solomon did not say "Insha-Allah" before going to his hundred wives.<br />The (Exalted) Messenger used to visit all nine of his wives every night (Bukhari, Book of Nikah 3:52). On the other hand, Bukhari repeatedly narrates that the Holy Prophet used to stand at prayers all night. So much so that his feet used to swell.<br />The Holy Messenger used to have intercourse with all of his wives in one hour of the day and night (without taking a bath) and these (wives) were eleven. The narrator tries to preempt an objection by stating that he (the Holy Prophet) had the (sexual) power of 30 men (Bukhari, Book of Bath 1:189). The Mulla mind has so terribly affected our masses that even derogatory statements such as this become praiseworthy. The Holy Prophet was a perfect guide to humanity. He was not a man of unbridled desire. The women who lived in his household were primarily there for shelter. Only a contemptuous mind can perceive the Mothers of Believers as objects of pleasure for the Prophet. Bukhari highlights the above hadith by putting a special heading: "to have sex with many women with only one bath."<br />The Prophet said that the best man amongst his followers is the one who has the greatest number of wives (Bukhari, Book of Nikah 3:52). The Qur'an (49:13) tells us that the best person is the one who is best in conduct.<br />The Holy Prophet asked, "Who will buy this slave from me?" Hazrat Naeem bought him for 800 Darham (Bukhari, Kitabul Ikrah p.669). Did the Prophet sell slaves?!<br />Aisha said to the Prophet, "Won’t you rather graze your camel onto a tree whose leaves have not yet been grazed?" Arwa bin Zubair said that Aisha meant she was the only virgin the Prophet had married (Bukhari, Book of Nikah 3:55).<br />The Prophet disapproved of his companion Jabir’s plan to marry a widow and asked, "Why did you not marry a virgin so that you played with her and she played with you?" (reference same). The Holy Prophet was extremely compassionate to widows and divorced women.<br />Hazrat Ali stated that he suffered from "jiryan" (drainage of prostate secretions) constantly (Bukhari, Kitabul Ilm p.150). This fictitious condition is widely believed in the East to take away manhood completely. Someone is trying to dishonor the great mujahid of Islam.<br />The sun rises between the two antlers of Satan (Bukhari 2:134).<br />Prophet Abraham lied three times (Bukhari, Book of Nikah 3:57). After insulting the Patriarch of Faith, the narrator goes on to justify the accusation with lame arguments.<br />After the fall of Khyber, people described the beauty of Safia Bint Hui, the new bride of a slain enemy soldier. The Prophet chose her for himself. On the way to Madina he stopped and had intercourse with her. His companions did not know if she was a wife or a concubine. Later, a veil was drawn between her and the men-folk and they came to know that she was a wife (Bukhari, Book of Sales and Book of Nikah 3:59). Elsewhere, the narrator of the wicked story states that Safia was initially given to Wahia Kulbi, but because of her beauty, the Prophet chose her for himself, and asked Wahia to pick another woman. An important reminder: The Qur'an (47:4) ordains that prisoners of war are to be freed either for ransom or as an act of kindness. There is no third option. How could the Prophet and his holy companions enslave human beings?<br />The Prophet said, "Bad luck, misfortune and doom can exist in a wife, a home and a horse" (Bukhari, Book of Nikah 3:60).<br />"After my time, the greatest tribulation for men will be women" (Bukhari, Book of Nikah 3:61).<br />The Prophet said to a man, "I make you the owner of this woman because you can recite some Surahs of the Qur'an" (Bukhari, Book of Nikah 3:69).<br />"A woman presented herself to the Prophet. He intently gazed at her from head to toe and then lowered his head" (meaning she did not interest him) (Bukhari, Book of Nikah 3:71).<br />Have you noted the degradation of women in the above five ahadith? Could these be the words and deeds of the Holy Prophet? The Qur’an testifies that the Exalted Prophet was the best in conduct (68:4) and a model for all mankind (33:21).<br />When the Prophet married Aisha, she was 6 years old, and the marriage was consummated when she was 9 (and he was 54) (Bukhari, Book of Nikah 3:75). On the other hand, the Qur'an ties marriage to adulthood<br />and mental maturity by declaring marriage a solemn covenant (4:21). There is strong historical evidence contrary to Bukhari, but our Mulla loves nothing but trash of this kind. The Holy Prophet never did anything against the Qur’an. "His character was the Qur’an," (Hazrat Aisha).<br />I saw that most of those entering the gate of hellfire were women (Bukhari, Book of Nikah 3:97).<br />Fitna (tribulation) is in the East (Bukhari, Book of Talaq 3:132). We seriously doubt that the Holy Prophet, called the "mercy for the worlds" by Allah, could confine his vision to East or West.<br />Aisha said to the Prophet, "Ah! My head is bursting." He said, "I wish it did." Aisha responded: "You want me to die so that you can spend the next night with another wife" (Bukhari, Book of Medicine, vol.3).<br />Run from the leper as you run from the lion (Bukhari, Book of Medicine 3:259). Against this see the contradiction in several sources: "There is no such thing as a contagious disease."<br />A man inquired, "We earn income from these bondwomen, (other narratives mention prostitution) so can we do coitus interruptus with them?" The Prophet said, "There is no sin in doing that" (Kitabul Qadr 3:543). The most famous Mulla of the 20th century, Maudoodi, comments on this hadith that it is alright for a master to marry off a slave girl to another while using her for all personal services (except sex) (Tafhim 1:340).<br />Some people got sick in Madina. The Prophet advised them to drink camel's urine and milk. After they became well, they killed a shepherd. The Prophet ordered that their hands and feet be chopped off and their eyes enucleated. They were laid on burning sand. When they asked for water it was denied them. So much so that they tasted sand until they died (Kitabul Mahrabain and Kitabut Tib p.254). Dear Reader, could the compassionate and merciful Prophet order torture on human beings? Is it possible that the narrator of this hadith wants to portray the Holy Prophet as barbaric? Could this narrator be a true Muslim?<br />Seeing a black woman in a dream is the sign of an oncoming epidemic (Kitabul Ta'abir). Alas, the poor woman! Here comes more…<br />The Prophet’s wives awoke late one morning. He said, "Many women who are dressed up in this world will be raised unclothed in the Hereafter" (Kitabul Fatan 3:718).<br />Some Muslims sided with Mushrikeen and idolaters and invited them to attack the Prophet! (Kitabul Fatan 3:723). The Qur’an mentions all of the Holy companions as staunch believers (8:74) with whom Allah was pleased (9:100).<br />The Exalted Prophet said, "I will be the first one to regain consciousness in Qiamat, but I will find prophet Moses holding the foot of the Throne of God (Hadith 1750 p.784). This hadith has obviously been contrived by some non-Muslim to indicate the superiority of Prophet Moses over Mohammad (SA).<br />I was walking outside and suddenly saw the angel of Hira sitting on a throne that filled the earth and the sky. I was terrified so much that I was about to fall to the ground (Hadith 471 p.224). The Exalted Prophet was the most courageous person the planet has ever seen and angels are not fond of playing tricks with prophets.<br />Ali Murtaza and Fatima prayed only when they could get up from sleep. The Prophet rebuked them, "Man is more contentious than all other things" (Kitabul Aetesam).<br />The Prophet allowed Mohammad bin Muslima to kill a non-Muslim, Kaab bin Ashraf, through deception (Kitabul Jihad 2:134).<br />The Prophet used to become very restless and frightened whenever he saw the sky overcast (Bukhari, Beginning of Creation 2:213). The Holy Prophet preached against omens and superstitions and was a man of great courage.<br />Hoors (beauties of heaven) will be full-breasted and free of menstruation (Bukhari, Beginning of Creation 2:225).<br />Important Note: Hoor is plural in Arabic meaning "intelligent and righteous companions". Ahwar is the male gender and haoora is the female. The promise of such companions in Paradise is referred to in the Holy Qur’an 44:54 and 52:20. For centuries, our historians and Imams have portrayed hoors only as voluptuous women of Paradise.<br />The hellfire complained to Allah, "One part of me is eating the other part." So, the hellfire was allowed two breaths - one in summer and one in winter. That is how you see the change of seasons (Bukhari, Beginning of Creation 2:231).<br />Azan, (the call to prayer), puts Satan to flight, expelling gas as he runs away (Bukhari Beginning of Creation 2:237).<br />Satan rests at night in your noses (Bukhari, Beginning of Creation 2:241).<br />A rooster sees angels, and a donkey sees Satan (Bukhari, Beginning of Creation 2:213).<br />Rats are the lost tribe of Israel because they drink not the camel's milk, but drink goat’s milk (Bukhari, Beginning of Creation 2:244). The camel was prohibited as a food source for the Israelites.<br />The above statements need no comment except that only a foolish mind can accept them as coming from the wisest man the planet has ever known.<br />Five animals are sinful, so kill them even in Makkah: rat, scorpion, eagle, crow, and a biting dog (Bukhari, Beginning of Creation 2:245).<br />The Prophet ordered the killing of dogs (Bukhari, Beginning of Creation 2:247). Elsewhere it says the killing of all black dogs was ordered.<br />Woman was created from the rib so she will always remain crooked. Leave her crooked (Bukhari, Beginning of Creation 2:251). This is a Biblical statement. Later, it adds and reap advantage. The Qur'an does not state that woman was created from a rib.<br />Prophet Job was bathing. Locusts of gold started raining on him (Kitabul Anbia).<br />Mamoona said that she gazed at the Prophet taking a bath after intercourse, until she saw him wash his private parts (Bukhari, The Book of Bath 1:193). The Prophet declared that modesty is a part of faith. Modesty and faith are tied together. However, for centuries our Mullas have been repeating, "There is no shame in religion." Many a woman has been dishonored on this assumption. A hadith was made up in the name of Hazrat Aisha praising Ansari women for asking questions without concern for modesty or shame. To our Imams and Mullas, questions of religion comprise in great part of sex, bath, menstruation, concubines, multi-marriages, divorce, and the like. Witness another example of shamelessness:<br />Abu Hurairah reported, "When tips of the genitalia meet, and the man sits between the woman's legs and pushes, a bath becomes obligatory" (Bukhari 1:95, chapter 201). Thanks for the details!<br />Aisha said, "The Prophet used to place a pillow in my lap even though I would be menstruating, and then he would recite the Qur'an" (Bukhari, Book of Bath). Can even an ordinary Muslim, do this?!<br />If the Prophet wanted to have intercourse with a menstruating wife, he ordered her to tie a loincloth even though the menstruation would be at its peak. Then he had intercourse. Whoever has concocted this hadith adds a contrary statement: Aisha said, "No one of you has as much control over his desire as the Prophet had!" (The Book on Menstruation 1:98, chapter 207).<br />Abu Hurairah narrates that the Prophet said, "I was praying. Satan came in front of me and tried to force me to break my prayers. Allah gave me control over him and I threw him down. I thought of tying him with a pillar so that you could see him in the morning (Bukhari 1:469, chapter 766). According to another hadith, which agrees with the Qur'an, there is a Satan (temptation) within each person.<br />Fasting castrates (Bukhari 1:685). No comments.<br />Aisha relates, "The Prophet used to have intercourse with us and kissed us while he was fasting." Then she shied away smiling (Bukhari 2:691).<br />Khola bint Hakeem presented herself to the Prophet. Aisha exclaimed, "The woman does not feel ashamed of saying this!" However, the Prophet started receiving a revelation and Aisha complained, "O’ Messenger of Allah! I see that your Lord rushes to fulfill your desires" (Bukhari, Kitabun Nikah p.67). Here, some criminal is trying to create doubt in the Holy Revelation.<br />The summary of hadith #309 is that an angel writes a person’s fate while he/she is in the mother’s womb, whether it will be a male or female, good or bad. Money, age, death, etc. are also predestined. Dear Reader, no wonder that thinking minds ask why then it was necessary to reveal Allah’s Guidance!<br />Now begins the Book of Salat (in Bukhari):<br />Hadith #339 states that in Makkah the roof of the Prophet’s house ripped itself apart and in descended the angel Gabriel. "My breast was then opened up and washed with the water of Zam Zam. Then a platter of gold filled with faith and wisdom was poured into my chest, which was then closed. Then the angel held my hand and took me straight to the heavens." Please note here that Meraj, or "ascension," is being described and there is no mention of Jerusalem. What about the Centaur, "Al-Burraq"! And if faith and wisdom were surgically poured into the chest of the Holy Prophet doesn’t he cease to be a model for humanity? Other<br />hadith state the Holy Prophet was sleeping at Umm Hani’s house during this event, a covert slander.<br />In the same book, in hadith #339, you find the story of Moses advising the Prophet time and again that he return to God to reduce the number of daily prayers (from 50 to 5). It appears that some Judaic mind is trying to prove the superiority of Moses to Mohammad. It is also to be remembered that Allah is Omnipresent. He is not confined to the heavens. So, someone going to meet with Him there is a non-Qur'anic concept. Surah Asra 17:60 makes it clear that it was a dream of the Prophet which became a test for people.<br />People told Aisha (the mother of believers) that Salat becomes null and void if a dog, a donkey, or a woman comes in front. Syedah Aisha said, "You made us dogs" (#484).<br />The Messenger of Allah addressed his wife Safia as "O’ you bald-headed perished one!" (Bukhari, Kitabut Talaq p.143).<br />Dear Reader, many of the passages in this book are disturbing. We have copied them with a heavy heart. This work has been undertaken so that our younger generation does not think of these insults as a part of Islam. It is important that these anomalies be seen as the defamations they are.<br />Umro bin Maimoon reported, "I saw a monkey surrounded by a swarm of other monkeys. He had committed adultery with a female monkey. So, all monkeys stoned him to death. I cast stones, too." A variation of this hadith reports, "The female monkey had been lying down with a middle-aged male when a young male came and gestured with his eye. The female slowly pulled her hand away from under the head of the middle-aged monkey and tiptoed away from him. Then she committed adultery with the young monkey. The older monkey got wind of what had happened so he yelled and gathered around him all monkeys in the vicinity. They stoned both (the adulterers) to death!" (Bukhari 2:261). Dear Reader, does this insult need a comment except that our Mulla brings it up to support stoning, which is not ordained in the Qur’an.<br />Do you ever see an animal born with deformed organs? (Bukhari 1:525). Animals are born with deformities. Someone in this narration is trying to attribute his ignorance to the most knowledgeable man of all time.<br />Abdullah Ibne Umar was reciting the Qur'an. When he reached verse 2:223, he asked Naafe whether he knew the application of this verse. Then he went on to explain as: "Your women are your tilths therefore go to your tilths, as you please. If you wish, go into her…(Bukhari 2:729). It is astounding that even the original Arabic text leaves a blank space here!<br />When a woman refuses to come to her husband’s bed, angels curse her until she returns (Bukhari, Book of Nikah p.96).<br />Read hadith #228 and 229 and countless similar ahadith which dwell upon proving the eternal junbb state of the Holy Prophet. Junbb signifies the state of uncleanliness after sexual intercourse. The reader need only refer to the Book of Bath in Bukhari Volume I. The Holy Prophet was the busiest man on earth bringing about the greatest revolution of human history. How could he have time for this extravaganza?!<br />Hadith #185 narrates that once the Holy Prophet asked for a bowl of water. He washed his hands and face in it. Then he rinsed his mouth in it and after that ordered Abu Musa and Bilal to drink from that used water! Respected Reader, if you can make your children and non-Muslims drink this brand of Islam, more power to you!<br />The Book of Bath #246: Abu Salma and the brother of Aisha went to Aisha to learn about the bath after sexual intercourse. She procured a container of water and took a bath. There was a veil between them and her. Would even an ordinary woman stoop so low? If there was a veil how could that be a demonstration unless the veil was a see-through partition? Wasn’t verbal instruction enough? Only an imbecile mind would accept the authenticity of such "traditions".<br />In hadith #261 Syedah Mamoona is said to be not only watching the Holy Prophet unclothed but also carrying out a running commentary. Hadith #273 states that Umm Hani, who was not even one of the household, saw the Prophet bathing.<br />According to the narrator in #276, Abu Hurairah suddenly disappears from the scene. Later, when the Prophet asks him the reason, he replies, "I was a junbbi." By now you know what a junbbi is.<br />The Holy Prophet passed a group of women. He said to them, "Ladies, give alms, because I have seen you burning in hell in great numbers." When the women asked the reason for it, he said:<br />"You women curse too much!"<br />"You are ungrateful to your husbands."<br />"In spite of being deficient in intellect as well as in religion, you are capable of prevailing over a man of wisdom; you are a creation the like of which has never been seen."<br />"Is not the testimony of a woman one half that of a man? This is the measure of deficiency of your intellect!"<br />"And mind you, when a woman has her periods she is not allowed to pray or to fast. This is the measure of your deficiency in religion."<br />Dear Reader, the Qur'an stresses gender equity. The Creator designed the physique and physiology of men and women. So the question of deficiency in intellect and religion does not arise. "Traditions" of this nature were fabricated for enslavement of women.<br />Hadith #305 too is a grave insult to aesthetics and common sense. Narrating the method of achieving purity after menstruation, it is advised that the woman grab a cotton swab scented with musk, then touch the area tainted with blood (and Aisha demonstrates this method to a woman)!<br />Kitabul Ilm Hadith #120 commits the most dangerous atrocity in Islamic theology: Abu Huraira narrates, "I learned two bags of knowledge from Rasul Allah (SA). One bag I have made public, but if I open the other bag people will cut my throat." Dear Reader, Hazrat Abu Huraira could never utter such nonsense. This Hadith was concocted by Abdullah Ibne Saba to open the door for antagonizing the Qur’an through "hidden meaning" of the text. Doesn’t the Holy Qur’an testify that the Exalted Prophet conveyed the Divine message to the full extent? Was Abu Huraira the only companion of the Holy Prophet?<br />This chapter was only a glimpse from the voluminous Bukhari. Can you believe that even today there are people on God's Earth according to whom denying a single narrative of Bukhari and Muslim ahadith instantly renders a Muslim into a kaafir (an infidel)?<br />Sufis (Mystics)<br />"The Alien Plant in the Soil of Islam"<br />Now discover why Allama Iqbal calls Tasawwuf (Mysticism) "The Alien Plant in the Soil of Islam." Prepare your mind for an awesome flight. See hundreds of mystics insulting human intelligence in the name of Islam. Watch them making mockery of God, His messengers, His Guidance and the Laws of Nature. They go as far as their imaginations can take them. Watch them play God, produce miracles, bash reason and kill common sense. Their true miracle, however, is that millions of Muslims still consider them as champions of Islam. Read, enjoy---have a good flight.<br />The following paragraph summarizes the opinion of two of the greatest thinkers of India, namely Sir Syed Ahmad Khan and Allama Shibli Naumani:<br />It is often claimed that the Sufia brought Islam to the Indo-Pak Subcontinent. A careful review of history gives us a different picture. Muslims ruled the Subcontinent for eight centuries, and today 80% of the population remains Hindu. The Muslims adopted and absorbed so much of Hindu mythology, customs, and traits that according to Mufti Muhammad Abduhu they became half-Hindus and half-Muslims. This happened because the philosophy of "The Unity of Being" was exactly the same among the Muslim Sufis and the Hindu yogis. The only difference was that of nomenclature. The Hindu "Hama oost" was and is 100% interchangeable with "Wahdat al-Wajood" of the Sufi. Essentially, both mean that everything in the Universe is God. It is noteworthy that a time honored book, Safina-til-Baharij, quotes a saying of the Exalted Prophet, on vol.2 pg.52: "Some people in my Ummah will be called Sufia, they will be worse than kafirs and will be thrown in the hellfire." Let us examine some quotations from the books of the Sufia:<br />I am superior to the prophets (Mohiuddin Ibn-Arabi, Hadeeqa Sultania p.190).<br />I have denounced Islam. I believe this is incumbent on people. If Allah is God in the heavens, I am God on earth (statement of Hussain bin Mansoor Hallaj, Khateeb Baghdadi vol.8, Ibne Athir 11:140).<br />Men of knowledge see Shias as swines (Mohiuddin Ibn-Arabi, Futuhat Makkia 2:8).<br />Sheikh Imam Abul Hassan Noori was in the company of his disciples. The call to prayers came. The Sheikh said, "It is death." Then a dog barked. The Sheikh replied, "Labbaik", meaning "Oh yes, my master" (Ibn-e-Jozi Talbees-e-Iblis p.383).<br />My body has merged with the body of Rasulullah. Therefore, we are one (Shah Waliullah, Anfasul Arifain).<br />I recite Sura Fatiha and walk across the river (Mulfoozat Moinuddin Chishti Ajmairi).<br />In the assemblies of "URS" (communion of Sufi souls with God), spirits of the dead Sufis come to dance around (Mulla Abul Kalam Azad, Iman-e-Khalis p.63).<br />Allama Shibli Naumani, Mohammad Hussain Azad, Deputy Nazir Ahmed and Sir Syed Ahmed Khan noted a strange exchange of religious dogma in the Subcontinent. Centuries ago, the Brahmans (priest class) of India were alarmed as Hindu masses, impressed by the message of true<br />monotheism and human equality, were finding Islam irresistible. To safeguard Hinduism, the Brahmans started the "Bhagti" movement in the 11th century, which preached that Raam and Raheem were one. Hindu yogis befriended Muslim Sufia. They learned tricks from each other and called them "Karamat" and "Chamatkar". Their followers portrayed them as superhumans. Sheikh Saadi Shirazi has correctly pointed out, "Saints do not fly, their disciples make it so."<br />The end result was wholesale amalgamation of Islam and Hinduism, giving birth to a new religion that has been termed as the Ittihadi Deen (Unified Faith). In the process, Hindus who embraced Islam, and Muslims who were exposed to the currents of Vedant (Hindu mysticism), all remained half-Hindus and half-Muslims. If some Hindus embraced Islam, many Muslims embraced Hinduism. Many Muslims found in the subcontinent are in fact followers of the Unified Faith. It is no wonder that Hindus are very respectful of the "Muslim" Sufis.<br />Here is a glimpse of the Unified Faith: Hindus worship idols, Muslims worship graves. We have Urs instead of Yatra, Tawaf of graves instead of Phairay. Agarbatti in place of Momebatti. Tabarruk versus Parshad, Qawwali versus Bhajan, Araq-e-Gulab versus Gangajal, Kharqa versus Zunnar, etc.<br />Hazrat Dawood Jawarbi had seen Allah. When asked about Allah, he said, "Ask me not about His genitals and His beard. Ask about anything else (Al-Millil wal-Nahil, Imam Shehristani 1:96). Imam Shehristani should have reported the Hazrat Jawarbi to the government. Even better, the authorities should have painted Imam Shehristani a clown for conveying such rubbish.<br />Allah is sitting in the heavens. I am the God on earth (Mansoor Hallaj, Ibn-e-Athir 2:140).<br />The priest in the church is our Allah (Ibn-Arabi, Qasasul Ulema p.53).<br />There is no one else worthy of worship. Come and worship me (Mulla Jalaluddin Rumi, Mathnawi 4:52).<br />Time for a laugh: This morning Allah wrestled with me. He floored me because I am 2 years younger than He is (Abul Hassan Kharqani, Fawaid Faridiya p.78).<br />Alas! The Muslim fails to understand that Allah can be found only in idol worship (Sufi Mahmood Shabistri, Sharah Gulshan-e-Raz p.294).<br />Hanafis are people who are pacing toward hellfire. The death anniversary of Imam Hussain must be celebrated like the Festival of Eid (Abdul Qadir Jeelani, Ghania al-Talibain p.190).<br />My foot is on the neck of every saint, so I placed my foot on Hazrat Ali's neck (Abdul Qadir Jeelani, Asrar ul Qadam p.191).<br />I hate the God who does not appear as a dog or cat (Ibn-Arabi, Khazeena Imaniya p.168).<br />Whenever Khwaja Maudood Chishti wanted to see the Ka’aba, angels airlifted it to the land of Chisht (Malfoozat Khwaja Qutubuddin Bukhtiar Kaki, Fariduddin Ganj Shakar). This Khwaja Maudood Chishti is reported to be the ancestor of the famous Mulla Maudoodi.<br />One thousand years have gone and so has the time of Muhammad. Now it is my time, the time of Ahmad. The second millennium is mine (Ahmad Sarhindi, so-called "Mujaddid Alf-Sani" [Revivalist of the second millennium], Mubda-o-Muad).<br />Books of the Tableeghi Nisab "Fazael Aamal" were presented to the Holy Prophet (in the twentieth century!) and he accepted them (Behjatul Quloob p.12).<br />Khwaja Qutbuddin Maudood Chishti’s dead body flew in the air on its way to the graveyard. Khwaja Fareeduddin Ganj Shakar upon narrating this fell unconscious (Rahatil-Quloob, Ganj Shakar). He should have expired.<br />Adam cried for 300 years. (So much so that) birds made nests on his face. His tears brought forth so much grass that it covered his (60 meters long) body (Rahatul Muhibbeen, Ameer Khusro, Khwaja Nizamuddin Awlia).<br />A bird came and told us, "Tomorrow is Eid. Unlike humans we are free from lies." Sheikh Faqirullah knew a crow that often learned monotheism from him (reference same).<br />If Awlia (saints) wish, they can accept invitations from 10,000 towns (and be there) at the same time (Ahmed Raza Barelwi, Malfoozat part I p.127).<br />When Shah Waliullah was in his mother’s womb, she said a prayer. Two tiny hands appeared for prayer. She was frightened. Her husband said, "You have Qutubul Aqtab (Saint of Saints) in your womb (Mulla Ashraf Ali Thanwi, Hikayat-e-Awlia p.17). What a breakthrough!<br />The Prophet laid the foundation of Darul Uloom, Deoband, India (in the 19th century!). He comes to check the accounts of the school. He has learnt Urdu from the Ulema of Deoband (Mubasshirat-e-Darul Uloom, and Deoband Number of the Darul Uloom). Was this tale made up to lend credence to the Deoband Mulla factory? You decide.<br />Allah revealed Himself to me as an extremely beautiful woman, decorated with fine ornaments and garments. She suddenly embraced me and merged into my body (Shah Waliullah, Anfasul Arifain pp.94-95).<br />One night I started flying from heaven to heaven until I reached the Prophet. He accepted my allegiance (reference same, pp.38-39).<br />The sun cannot rise before greeting me. The new year, the new month, the new day, dawn not without greeting me and informing me of every single event (Malfoozat Ahmed Raza Barelwi about Ghaus Azam Jeelani).<br />A wolf was brought before prophet Jacob. He said to the wolf, "Tell me about my son, Joseph." The wolf said, "I am an animal, but I do no backbiting" (reference same).<br />Prophet Job prayed, "O’ God! Give me 12,000 tongues so that I may recite your name." God accepted his prayer and infested his body with 12,000 insects (reference same).<br />The mosquito that killed Nimrod was lame (Malfoozat Chishti). A rather lame statement.<br />Hazrat Uthman brought home a fish. All the firewood burnt off, but the fish remained fresh (uncooked). When the Prophet asked it the reason, the fish said, "I had sent my salutations to you once" (reference same).<br />Shah Waliullah believed in the Unity of Existence. He believed that insects, animals, idols and human beings were all God (Syed Farooq Al-Qadri, Anfasul Arifain).<br />Allah has only 99 virtuous names. I have more than 99, in fact 4000 (Shah Waliullah for his uncle, Anfasul Arifain p.210).<br />Some people told Shah Abdur Raheem (Shah Waliullah’s father) that they were trying to find God. My father said, "I am He!" They stood up and shook hands (reference same, p.93). Why didn’t they prostrate?!<br />God came to me in a cloak in the guise of an extremely beautiful woman. I became passionate and said, "Cast aside your cloak." The response<br />came, "The cloak is very thin. It reveals my beauty." I insisted, upon which the cloak was lifted (quote of father and son: Shah Abdur Raheem & Shah Waliullah, Anfasul Arifain p.94).<br />Ahmad Bin Hanbal got his undeserved fame when his ego caused him to suffer lashes for a vain argument from the Abbasi Caliph (Al-Tawassul Wal Waseela p.136).<br />The great Pir (master saint) of the 19th century, Ahmad Raza Khan Barelwi, has been quoted in his Malfoozat p.32 that "Prophets are alive in their graves like ever before. They eat, drink, pray and receive their wives in the grave and engage in sex with them."<br />Now watch God’s retirement plan: Sheikh Abdul Qadir Jeelani claimed: Allah has made me eternal and has joined me with Him. He has given in my hand this world and the Hereafter and all Creation (Jeelani, Malfoozat Fuyuz Yazdani, Fath-e-Rabb-ani, Majlis 51).<br />Dear Reader, it is noteworthy here, that the governor of Baghdad, Ubaidullah Yunus, leveled the home of Jeelani, threw out his sons, exhumed his grave, burnt his remains, and plunged them in the river Tigris! (Nooruddin Shams, a disciple of the Pir Jeelani, Najoom-uz-Zahrani 6:142). Even then, millions of Muslims continue to call Jeelani Dastgeer (holder of hands).<br />Prophet David and Prophet Mohammad both sinned because they saw the beauty of unclothed women. Then Uria’s wife and Zaid’s wife became haram (forbidden) for their husbands (Ali Hajweri, alias "Daata Ganj Baksh," Kalamil Marghoob p.349).<br />Junaid Baghdadi said that Prophet Solomon was the illegitimate son of David from Uria’s wife. Sheik Seerin wrote that Surah Ahzab of the Qur'an means to say that Muhammad the Exalted was hiding the carnal love of Zainab (the wife of Zaid), in his heart (Malfoozal Al-Aasl p.219).<br />A wife of the Holy Prophet saw a male sparrow mounting the female sparrow. She challenged the Prophet. When the night set in, the Prophet mounted her in a most furious manner 90 times and said, "See! There is no deficiency here" (Shamsuddin Akhlaqi, Manaqib-il-Arifain pp.70-71). We wonder whether these are sacred writings or pornography!<br />These dogs and swines are our God (Fusoosul Hukm, Mohiuddin Ibne Arabi).<br />Ba-Yazeed Bistami, supposedly the head of all saints, is quoted in his Malfoozat (book of quotes):<br />I am Glorious, the Ultimate, the Pure. My glory is beyond description.<br />My kingdom is greater than the Kingdom of God.<br />Allah is in my pocket.<br />My flag flies higher than the flag of Mohammad.<br />I dove into the sea of true knowledge while the prophets watched by the shore.<br />Ali Hajweri, "Daata Ganj Bakhsh," in his Kashfil Mahjoob, pp.255-256 supports Ba-Yazeed's claim that he was Allah in human form.<br />Khwaja Moinuddin Chishti Ajmeri taught his disciples a different Kalema (creed) "There is no god but Allah and Chishti is His messenger" (Khwaja Fareed-ud-Din Ganj Shakar, Fawaed-us-Salikeen pp.126-127).<br />Dear Reader, if you recapture briefly in your mind what you have read so far, it is easy to see why it is important to get rid of these insults from our books or at least try to neutralize them. Any preaching based on these absurdities leaves a strong negative impact on our society. They promote human worship and other forms of shirk. They encourage immodesty and degrade women. The Muslim gets further away from the Qur'an and is enslaved by superstition and ritual. It is regrettable that non-Muslims think this trash represents Islam and then, of course, despise the religion. In addition, many of our youth get disenchanted with this man-made Islam, and lose their faith.<br />Now what message is Sheikh Afeef-ud-Din Talmisani trying to convey when he says: The Qur'an is loaded with shirk (polytheism). True monotheism is that everything in the universe is God (Malfoozat Talmisani p.205).<br />It was OK for the Pharaoh to say, "I am God". He, of course, was a part of the Essence of God (reference same).<br />Ibraheem Adham reached the Ka’aba in 14 years because he prayed two nawafil at every step. But the Ka’aba was not found! "It has gone to visit Rabia Basri," came a voice from the heavens (Malfoozat Khwaja Uthman Harooni, Aneesul Arwah p.17). Doesn’t it make us think why the Ka’aba could not go to meet the Holy Prophet in Hudaibiah? According to Sheikh Afifuddin Talmisani’s Malfoozat page 177, Rabia Basri was in romance first with Hasan Basri and then with Ibrahim Adham.<br />In Cordova, I fell in love with Fatima. In Makkah I fell in love with the beautiful Ain-ush-Shams. The spiritual windows opened upon me hence. (Sheikh Mohiuddin Ibne Arabi, Fusoosul Hukm)<br />Ba-Yazid Bistami could take the soul of any person whenever he wanted. My uncle Abu Raza Mohammad, upon hearing this became angry and said, "Ba-Yazid could not return the soul (and restore life). I can take a soul and return it, as I want." Then my uncle took the soul of Rahmatullah and brought him back to life (Shah Waliullah, Anfasul Afrifain p.95).<br />Junaid Baghdadi was sitting when a dog crossed by. He merely glanced at the dog. The dog reached such glory that all dogs of the town followed him. Then he sat down and all dogs sat around him in meditation (Ashraf Ali Thanwi, Imdadul Mushtaq)."<br />"There is no priesthood in Islam" is a very common but erroneous statement. There should be no priesthood in Islam, but in reality the Sufi and the Mulla have formed a very strong union. They are always ready to attack any semblance of reason from all quarters and they are always vigilant to label any voice of reason as mutazilla (those who commit the blunder of thinking and reasoning).<br />The Holy Messenger came to Shah Waliullah (in the 18 century!) and said "Why do you worry, my son? Your children are the same as mine" (Ashraf Ali Thanwi, Hikayat-e-Awlia).<br />It is obligatory upon a Mu’min (believer) that he quits eating and drinking. He must get weak to the point where he becomes unable to pray (Sahl bin Abdullah Tastari, Malfoozat Arabi p.289).<br />Hazrat Sha’arani was the Sheikh of miracles. He resided in a meadow. He used to visit the town riding a wolf. He walked on water. His urine was drinkable like pure milk (Allama Tareshi’s excerpts, Misra Tasawwuf p.194). Did Tareshi try it?<br />Jalaluddin Rumi never prayed. When the time for prayers came he used to vanish. At last it was detected that he went to pray in Ka’aba (2000 miles away from Qunia five times a day) (Khwaja Nizamuddin Awlia, Rahat-il-Quloob).<br />My uncle saw me create and destroy the universe (Shah Waliullah, Afasul Arifain p.210).<br />Once there was a Sheikh who used to grab a dog every day and put him on the prayer rug and said, "O dog, you are in the hands of God!" Those dogs then started walking on water and healed people by giving them ta’aweez (amulets) (Qutubuddin Bakhtiar Kaki, Malfoozat).<br />Here is a funny one: The dead body of a dervish was lying in a jungle laughing. I asked him, "You are dead, how can you laugh?" The dead body replied, "This is what happens in the love of Allah" (Khwaja Moinuddin Chishti, Malfoozat).<br />The Universe lies within the Mount Caucasus. This mountain is 40 times bigger than the earth. A cow is holding it on its head (Khwaja Moinuddin Chishti, Dalilul Arifain). Isn’t it tragic that people of such miniscule minds are considered the saints of Islam! This mythology is obviously borrowed from Hinduism, which holds that the entire earth is perched on one horn of a cow and when it shifts the load to the other horn, earthquakes occur!<br />The people of Multan refused to provide fire to Shah Shams Tabrez for roasting meat. He became enraged and brought the sun down (and roasted the meat). People became restless with heat. They came to the saint and asked his forgiveness and then he ordered the sun to go back. Since that day the town became known for its hot summers (Ali Quli Baghdadi, Karamat Shah Tabrez p.233).<br />A great saint Hazrat Abdul Wahab went to visit the grave of Pir Syedi Ahmad Kabir. Abdul Wahab saw a beautiful bondwoman. Syedi Kabir called from his grave, "Hey, do you like her?" The owner of the bondwoman instantly dedicated her to the grave. The dead Pir spoke again, "O’ Abdul Wahab! Take her to the room in front and satisfy your desire" (Ahmad Raza Khan Barelwi, allegedly "the greatest master of Islamic law and reviver of the 19th century," Malfoozat part 3 p.28).<br />The urine and milk of camels provides relief (Shah Waliullah, Hujjatullah-il-Baligha p.33). Did Waliullah try it?<br />Ibraheem Adham was Governor of Balakh. While hunting, a deer turned back and scolded him. Since that day Adham quit his rule (and became a saint) ("Daata" Ganj Bakhsh, Kalamil Marghoob p.229).<br />When the companions went with the Prophet for ghazwat (Jihad) some of their wives had relations with other men (Mulla Jalaluddin Rumi, Feeh-ma-Feeh, Saleem Chishti, Islami Tasawwuf p.66). According to the narrator, the Holy Prophet used to advise them not to go home before dawn.<br />Women are the source of all tribulation in the world, religious or otherwise (Hajwairi, "Daata Ganj Bakhsh" in Malfoozat Barelwi).<br />There was a 140-year old worshipper. He had a foot that was amputated. When asked he said, "I was in eitekaf (seclusion for worship in a masjid). I<br />stepped one foot out. An angel warned me and I immediately cut off my foot with a knife" (Moinuddin Chishti Ajmeri in Malfoozat Uthman Harooni).<br />Moinuddin Chishti Ajmeri writes in the same book that the moon and the sun eclipse because of the sins of people! The Holy Prophet had explained that eclipses occur according to the Divine Laws.<br />A man stole shrouds from graves for 40 years, but he went to the highest degree in Paradise. Why? Because he held on to the prayer rug (he was steadfast in prayers) (Malfoozat Khwaja Moinuddin Chishti Ajmeri, by Khwaja Qutub Alam, Daleel Arifain).<br />Now, Khwaja Moinuddin Chishti Ajmeri decides to display his prowess in the English language: Where the Qur'an says "Fawelullil musalleen" it means there is a "well" for Musalleen…(reference same).<br />Watch for another wisdom from Chishti in the same book: The hellfire is placed in the mouth of a snake deep in the seventh level of the earth, otherwise the whole Universe would burn.<br />Khwaja Qutubuddin Bakhtiar Kaki knew half the Qur'an by heart when he was born (Fawaid-as-Salikeen, Khwaja Fareed-ud-Din "Ganj Shakar"). What titanic forces prevented him from completing it?!<br />Fareed-ud-Din "Ganj Shakar" (which means: the treasure of sugar) turned bushels of sugar into salt and again into sugar (The Beloved of God, "Mehboob-e-Elahi" Khwaja Nizam-ud-din Awlia, Rahatul Quloob).<br />Now watch arrogance at its height: The Prophet attended the funeral of Barakat Ahmed. And I led the prayer, (i.e. the Prophet was his follower in prayer) (Ahmad Raza Khan Barelwi, Malfoozat). Sir Syed Ahmed Khan rightly pointed out that the supposed Islamic saints were frequently jealous of the Exalted Prophet.<br />Khwaja Moinuddin Chishti says, "What do you ask of the Mount Caucasus? This mountain is resting on the head of a cow. The greatness and size of this cow equals 30,000 years of travel. Her head is in the East and her tail is in the West. She has been standing since eternity praising the Lord." Sheikh Uthman Harooni reports that after narrating this (insult to human intelligence), Sheikh Maudood Chishti and a companion sank into deep meditation. Both disappeared leaving their gowns behind. They had gone to take a stroll up the Mount Caucasus (Malfoozat Khwaja Chishti Ajmeri by Khwaja Bakhtiar Kaki, Daleelul Arifain pp.85-86). They should have disappeared from the planet.<br />By God! I know 99 out of 100 thoughts that come in the heart of an ant living in the lowest stratum of the earth. Allah knows all one hundred (Shah Waliullah, Anfasul Arifain p.205).<br />"Maulana" Ashraf Ali Thanwi separated the way of Salat between men and women in his book "Bahishti Zever" (Muhammad Sultan, Masjid Tauheed, Karachi).<br />Do not try to understand the Qur'an ever. Else, you will go astray. Fifteen "Uloom" (sciences) are required to understand the Book ("Maulana" Zakaria Kandhalwi, Fazael Aamal p.2). The Qur’an claims that it is an easy book to understand (41:3).<br />While this book was being written, a thoughtful reader suggested that highlighting the dark side in our sacred books brings a bad name to saints. However, it is of paramount importance to know what Islam is not. These infractions dishonor the Holy Prophet and his companions, manipulate human rights and rob women of the high stature bestowed by God. The author and the Shura committee have no intention of respecting those who dishonor Islam.<br />Imams: "Stalwarts" of Islam in Mutual Combat<br />It is often claimed and vehemently propagated by our clergy that the highly regarded jurists, commentators and historians of Islam were very respectful to one another and they had a very warm and cordial mutual relationship. Let us examine the truth:<br />Imam Shafai is totally unreliable (Yahya Bin Moin in Jama Byanul Ilm).<br />Abu Hanifa had no trace of knowledge of Deen (Imam Ahmad Bin Hanbal, Khateeb Baghdadi 13:396).<br />Abu Hanifa is no less than Iblees and Dajjal (Imam Malik, Khateeb Baghdadi 13:396).<br />The worst of all people in Islam is Abu Hanifa. He is Dajjal! (Abdur Rahman Bin Mahdi, Imam Ozaai, Khateeb Baghdadi 13:498).<br />There were grave disputes between Imams Shafaai, Abu Hanifa, Malik, Hanbal and Sufiyan. Whoever spoke much in vain was called a Faqih (Shah Waliullah, Hujjatullah Al Balegha p.254).<br />The so-called Imams were all nothing but children of bondwomen. They destroyed Islam just as the children of bondwomen had destroyed Israelites (Safyan Thauri, Khateeb 13:394).<br />For references of the following five indictments of the Imams, please see Tareekh Khatib Baghdadi, volume 13 pp: 390, 394, 396, 498 and volume 14 p.257.<br />The mischief of Imam Abu Hanifa for the Ummah is no less than that of Dajjal. According to Imam Abdur Rahman Mehdi, his Fitna is greater then that of Dajjal, the anti-Christ.<br />Safyan Thauri and Imam Auzaai said, "No one as reprehensible as Abu Hanifa has been born in Islam."<br />Imam Shafaai called Abu Hanifa "the worst of creation".<br />Imam Abu Yousuf declared Imam Abdullah bin Mubarak a great sinner. Abdullah replied, "Abu Yousuf is a greater sinner and a great liar."<br />Imam Ahmad bin Hanbal said, "I agree with what you are telling me, but if Abu Hanifa favored it, then I reject it as nonsense."<br />Abu Hanifa and Imam Ahmad bin Hanbal were "Munkireen" (deniers) of hadith.<br />Abu Hanifa accepted only 17 ahadith (Khateeb 13:387).<br />A person told a hadith on behalf of Imam Malik to Abu Hanifa that wudhu (ablution) is half of faith. Imam Abu Hanifa responded (sarcastically), "You should perform two ablutions so that your faith can become whole (Khateeb Baghdadi 13:387).<br />The following six statements are taken from the popular Gharaib fil Tahqiq-al-Mazahib wa Tafhimul Masail compiled by several scholars:<br />Abu Hanifa declared that Imam Malik was a man without any sense.<br />Imam Ja’afar Sadiq was an ugly blot on Islam according to Ahmad bin Hanbal.<br />Imam Nafe said, "Imam Shafaai committed the most grievous crime, calling hadith as another form of revelation. He equated Hadith with Wahi. He was a sodomite and a catamite." A Mulla at large from<br />Deoband these days begins his address by declaring Imam Shafaai as his hero.<br />Imam Yahya bin Moin said that Iman Hanbal was a Sabai (a bitter Shia).<br />The Sacred Tank of water, intercession, questioning angels, doom in the grave, returning of souls in the grave are truths beyond doubt, but Bukhari said, "If Hanbal says that, it is all nonsense."<br />Abu Hanifa says, "Be the curse of Allah on those who call themselves Imams…"<br />Jalaluddin Rumi narrated in his Mathnavi, "These four (Abu Hanifa, Malik, Hanbal, and Shafaai) have carved four religions out of one Islam. They have created irreconcilable divisions in Islam."<br />Dear Reader, do you see what the "great" scholars and imams thought of each other? Where is their mutual harmony? We believe it was necessary to point this out. It is important to break the ‘Idol of Indisputable Scholarship’ that exists today among the Ummah in order to free our minds from blind reverence. It will be difficult, if not impossible to find a single book of the Imams without lofty prefaces or introductions by the publishers and presenters. These are filled with fabricated accounts of the Imams’ miraculous memories, marathon ibadat sessions, and angelic character. The idea is to portray the Imams as superhumans and to render them indisputable.<br />Let us not be dazzled by this extravaganza and examine their "greatness" with a critical mind in the light of the Qur’an.<br />The Mulla-in-Chief of The 20th Century: Maudoodi<br />Before presenting some glimpses of the famous Mulla Maudoodi’s wisdom, let us tell you his full name and title---Maulana Syed Abul Aala Maudoodi. The name translates as: "Our master, owner, the father of the most glorious, Maudoodi". It is strange that the man claiming to be a great Islamic scholar lived 76 odd years with this name. Does it need much insight to see that the very name is depicting outright shirk?! According to the Qur'an, "Maulana" (9:51), "our Master", al-Aala, the Most Glorious is no one but Allah.<br />Now let us present some examples of the brilliance of Maudoodi Saheb taken from Tafhimul Qur'an (Urdu) from Idara Tarjamanul Qur’an, Lahore, Nov. 1982.<br />The summary and conclusion of his discussion on Vol.1 p.340 goes like this: Even today women captured in war should be distributed among soldiers and the soldiers should use them.<br />The Qur’an in verse 47:4 states that: The captives of war must be freed either for ransom or as a way of kindness. There is no third option. When an eminent scholar differed with him and showed how the Qur'an has closed the door of slavery forever, Maudoodi responded, "The mistake of this gentleman is that he relies on the Qur'an to form his opinion" (Tafhimat 2:292).<br />Maudoodi further alleges (Tafhimul Qur'an 1:340 onwards, and 5:14 onwards):<br />That a slave owner can sell his slave whenever and to whomever he wishes.<br />A bondwoman given to any man by the government is as legal and binding a process as Nikah (marriage).<br />A captive of war will remain a slave even if he or she embraces Islam.<br />If a slave tries to escape or create mischief, the master will have the right to kill him/her.<br />While there may be a limit to the number of wives, Shari’a places no limit to the number of concubines a man can possess. He can have sexual relations with them freely.<br />Dear Reader, whenever you encounter statements like "Islam says this" or "Shari’a states that," beware that it is likely Mulla opinion rather than the Word of God.<br />In Tafhimul Qur'an 5:14, Maudoodi relates that Sohail bin Umar was captured at the Ghazwa of Badr. Some companions wanted to break his teeth, for he was a fiery orator against Islam. The Prophet admonished, "No! If I break his teeth, Allah will break my teeth." Sohail was left alone, but after one year, at the Battle of Uhud, the Holy Prophet’s teeth were reportedly broken. In the Qur’an, Allah promises to protect the Prophet (SA) from people. What callous or sinister point is Maudoodi trying to make?! Did the Holy Prophet really lose his teeth in the Battle of Uhud? He lived nine more years after that battle. I have not come across a single narrative suggesting any missing teeth on the holy person of the Prophet.<br />It is permissible to marry prepubescent girls. It is also permissible for the husband to have intimate relations with them (Mulla Maudoodi, Tafhimul Qur’an 5:571).<br />If someone dies of hunger he dies because Allah had written for him to die of hunger (Tarjamanul Qur'an, Jan. 1966). Should the government be so easily absolved of its fundamental duty? The Holy Prophet has said in a well-known hadith, "If a single person sleeps hungry in a community, Allah removes His protection from that people." Also, Hazrat Umar said, "If a dog were to die of hunger by the Euphrates, I am afraid Umar will be held responsible."<br />Maudoodi shows a brilliant way to establish a solid Islamic state:<br />Send notice to the population that they must announce within one year whether they should be considered Muslims or non-Muslims. After that one year, all children born to Muslims will be considered Muslims. All those who choose to register as Muslims will be forced to observe the worships and rituals of Islam. Then whoever steps out of this circle of Islam will be beheaded (Murtad ki Saza, August 1953, p.76). Please note that Maudoodi was a heretic in the eyes of many maulvis. If this brilliant concept of Maudoodi is implemented, all the Muslim population of that solid Islamic state will walk around with no head on their shoulders.<br />The Prophet came to lead prayers. People lined up. He then started to leave, realizing that he was "junbb" (meaning that he had not done the post-coital wash). He left the standing line and went to take a bath. Then he came back with water trickling (Tafhimul Qur'an, 6:87). Maudoodi presents this on the authority of Bukhari, which also states that forgetting during Salat is inspired by Satan.<br />Maudoodi and other "experts" seem anxious to prove that the Holy Prophet was a forgetful person and that He and his companions walked around junbb. Were the Holy Prophet and his companions living in glass houses and had they no sense of privacy? Were they so obsessed with sex? Or is it our Mullas who are so obsessed?! There are ample traditions filled with references to sex, lust, bath, menstruation, divorce, nursing, concubines, hoors, etc. with shameless detail. The grand vision and the high ideology remain elusive to these small minds. The Holy Prophet and his companions were busy creating the noblest revolution in human history.<br />Hazrat Uthman burnt six copies of the Qur'an, which were all different tongues. Allah and Rasul had not ordered him to do this (Syed Maudoodi, Tarjumanul Qur'an 1975 p.39). Did Maudoodi witness this?<br />The belief of life in the grave is dangerous and that of no life is also dangerous (Maudoodi, Tarjamanul Qur'an, Dec. 1959). The know-all Mulla should have checked with the Qur'an to find the answer: dead means dead. It is the human nafs, or self, which lives on, not the material body and according to the Qur’an, the dead do not return to this world (23:100, 32:12).<br />In an Islamic country, non-Muslims will have full rights to spread their belief, but we will not allow any Muslim to change his or her religion (reference same, p.269). According to the Qur’an, there is no compulsion in religion (2:256).<br />Children of non-Muslims will go to Paradise and will be made slaves of the dwellers therein (reference same, p.134).<br />The daughters of non-Muslims who died young will be made hoors of Paradise (Asia, June 14, 1969). And how will they be treated? According to Maudoodi, the men in Paradise will have their wives indoors. These little 'hooris' will be ever ready in their tents outdoors with open arms to complement their pleasure.<br />Truth is one of the most important principles of Islam and lying is one of the greatest sins. But in real life some needs are such that telling a lie is not only allowed, in some circumstance it is decreed to be mandatory (Tarjamanul Qur'an, May 1958 p.54).<br />Temporary marriage (muta’a) is permissible under certain circumstances (Tarjamanul Qur'an, August 1955). Maudoodi puts forward an example: if a man and woman get stranded on an island, as soon as they procure food, they should go ahead and marry with no witnesses required and regardless of their marital status.<br />In response to a question concerning praying at gravesites to the dead, Maudoodi maintains, "It is possible that you may be calling, but they may not be listening. It is also possible that they may be able to listen, but their spirit may not be there and you may be calling nobody. Also, it may be that that their soul may be there praying to their Lord and you may tease them in your selfishness" (reference same, p.261). It is possible that Maudoodi is confused. It is also possible that he has no idea what he is talking about.<br />Imam Abu Hanifa’s fiqh has converted Islam into a frozen (Hindu) shastra (Tarjamanul Qur’an 1:136).<br />In reply to a question regarding Sir Allama Iqbal’s critical view of questionable traditions, Maudoodi sarcastically states, "In the presence of all the scholars, there is no need to know (Iqbal’s) views" (reference same, p.170).<br />The more ancient the Mulla, the more authoritative he becomes. The Qur’an warns against blind following of ancestors and equates it with infidelity (5:104).<br />The Mulla-in-Chief of the 20th century blindly follows the oldies (Hanafi jurists): If a man utters "divorce" three times even before marriage, the woman he weds will be instantly divorced (reference same, p.188).<br />Dear Reader, these were just a few glimpses of the brilliance of Maudoodi. Only space limits us from presenting a few more gems. Let us finish with one more:<br />As pointed out elsewhere in this book, all our Mullas seem to have been molded in the same factory. They all indulge in the material, fleshly, and carnal aspects of human existence. Their mind refuses to rise to the higher strata of intellect and spirituality. As an example, there is a rule in Islamic jurisprudence that children become related to one another by nursing from a common woman. The woman becomes the mother and these children become brother and sister to each other. To an aesthetically sound mind the principle is quite clear. It sanctifies a lady for nursing a child even though not her offspring. But our jurists and Mullas get entangled in petty conflicts. On vol.1 p.338, Mulla Maudoodi writes that even if an old man nurses on a woman at three or five different occasions he will enter into the bond of suckling! But the foolishness does not end here. Maudoodi says that the amount of milk actually swallowed is of terrible importance. How much milk? Maudoodi frantically seeks help from Imam Abu Hanifa and Imam Malik and comes up with a solution. Well, the amount is what will be enough to break the fast of a fasting person. However, the three Mullas fail to elaborate how much milk will be sufficient to break a fast. Furthermore, they completely fail to explain why an old man would need to suckle on a nursing woman!<br />Dear Reader, our Imams and Mullas are in the habit of answering questions that were never asked! In fact, they invent hypothetical situations.<br />More Mullas<br />It is amazing that all Mullas, regardless of time and place, and whether they are PhD’s or illiterate, seem to have the same frozen frame of mind.<br />This chapter will verify this statement. The order of the day in the Mulla world is that reflecting on the Qur’an is forbidden. If you conclude what our ancestors have, your reflection will be redundant. If your results are otherwise, they will be curseworthy (Mufti Kifayatullah).<br />Around the year 140 Al-Hijra, the tomb of the Holy Prophet needed repairs. Builders asked Imam Ja’afar Sadiq whether it was okay to climb the roof. The Imam responded, "Maybe you will find him engaged in sex with one of his wives" (Usool-e-Kafi, Imam Kaleeni, Kitabil Hujjat 1:452).<br />In the times of Khalifa Haroon Rashid, Imam Abu Yousuf became the Chief Justice. That is how Hanafi Mazhab became popular (Shah Waliullah, Hujjat p.242).<br />A disciple of Junaid Baghdadi walked across the Tigris river reciting, "Ya Junaid, Ya Junaid." When he said, "Ya Allah, Ya Allah," he almost drowned (Malfoozat Ahmed Raza Khan Barelwi 1:117).<br />"La Ilaha Ill Allah is the Kalema of the jahileen" (Imam Ghazali, Mishkatul Anwar p.25).<br />Hazrat Ali should have been the first Khalifa. Hazrat Usman played with the Qur’an as he liked. Amir Mu’awia used to drink alcohol (Musnad-e-Ahmed bin Hanbal and Manaqib Ahmed bin Hanbal p.168).<br />The dead body becomes alive in the grave instantly (reference same). A non-Qur’anic statement by Hanbal.<br />Imam Ja’afar Sadiq said, "One who does not recognize us is a kaafir" (Kitabash Shafi, 1:215).<br />The earth is resting on the horns of a great bull. When he shakes his head he brings earthquakes (Ibne Kathir 2:29, 50:1). Then Ibne Kathir changes his mind: The earth is resting on a fish. The fish is resting on water, water on (the mountain of) Safa in Makkah, Safa on an angel, the angel on a rock, the rock on air. When the fish moves it causes earthquakes (Imam Ibne Kathir, Tafseer part I p.76). Newton could have learned something from our enlightened Mullas.<br />If the wife is not beautiful the husband's body becomes weak (Imam Ibnil Qayyam, Tibbe-Nabawi, "Medicine of the Prophet" p.479).<br />Nehjul Balagha is a book believed by millions to be the most authentic on Earth after the Qur'an. This book is supposedly a collection of the speeches by Hazrat Ali. Unfortunately, the Mulla who wrote it, centuries after Hazrat Ali, ascribes such offenses to him:<br />Woman is a scorpion that may please the heart but never refrains from stinging.<br />Woman is all evil. The greater evil is that there is no subsistence without her.<br />Women are deficient of intellect. Beware of even the good women.<br />A person suspected of causing the evil eye must be imprisoned until death (Imam Ibnil Qayyam, Tibbe-Nabawi p.320).<br />In the night of Meraj (Ascension), Imam Ghazali rebuked Prophet Moses. Prophet Mohammad said, "Respect him O' Ghazali!" (Malfoozat Haji Imdadullah Mahajir Makki, Imdadul Mushtaq by Ashraf Ali Thanwi). Please note that Ghazali was born centuries after the Holy Prophet.<br />Take the front leg of a goat after Friday prayers. Be completely unclothed. Write Sura Yasin and the name of the person you desire. Then place the meat in a cooking pot. That person will surely fall in love with you (Mulla Ashraf Ali Thanwi, known as "The Wise of the Nation", Monthly "Khalid", Deoband Darul Uloom).<br />If you wish to kill your enemy, write A to T on a piece of bread. Recite Surah Ra'ad. Break the bread into five pieces and feed them to five dogs. Tell these dogs, "Eat the flesh of my enemy." By the Will of Allah your enemy will have huge boils on his body (reference same). It is tragic that millions of innocents and illiterates in the Subcontinent consider these Mullas and Sufis as authorities and follow their advice!<br />Say "Fazabooha" (slaughtered) before you cut a melon, (or anything else for that matter) and you will find it sweet (Ashraf Ali Thanwi, Aamal-e-Qur'ani).<br />Recite the verse, "When the heaven will split." Write it (on a piece of paper) and tie it to the left thigh of any woman in labor and childbirth will be easy. Cut the hair of that woman and burn them between her thighs and childbirth will be easier still (Ashraf Ali Thanwi, Aamal-e-Qur'ani). Unfortunately, our Mullas and Sufis use the most rational and pragmatic book, Al-Qur'an, for gimmickry, magic, and soothsaying.<br />One of the greatest names of the Islamic world issued a fatwa in 1970 that whosoever believed that: 1) the Earth moves around the Sun and 2) that Man has stepped onto the surface of the Moon would be considered an ardent kaafir. Furthermore, anyone doubting his infidelity would be a greater kaafir and his wife would be automatically divorced, it would be haram to marry into his family, drink water in his house, pray behind him, or to attend his funeral prayer. This fatwa (edict) was sponsored and publicized by the respective government. Amusingly, this is a prototype of the kind of fatawa dispensed by our Mullas.<br />During labor pains let the woman hold the hadith book, Mawatta Imam Malik for instant delivery (Thanwi, Aamal-e-Qurani).<br />Now more enlightenment from the "Hakeemul Ummat" Thanwi: Keep reciting "Al Mughni" during sex and the woman will love you (reference same). Thanwi’s wife spent half her married life in her parents’ home.<br />When "Maulana" Zakaria, the father of "Maulana" Yousuf Bannuri would fall sick, the Prophet would visit him. He told the house servant, "Badshah Khan! I (the Holy Prophet) am also serving Zakaria (Ashraf Ali Thanwi, Bayyanat 1975 p.7).<br />The Prophet said to the sister-in-law of Haji Imdadullah Mahajir Makki, "Get up! I will cook meals for the guests of Imdadullah" (reference same, p. 8).<br />"Maulana" Yousuf Ludhianwi taught a simple method to make interest (usury) halal: Borrow from a non-Muslim (Masaail-e-Jadeedah).<br />Imam Abu Suleman Jozjani told Mohammad bin Saad, "I was in the company of Imam Malik. Imam Malik was asked, ‘Can a man have rectal intercourse with his wives.’ Malik struck his head with his hand and replied ‘O’ dummies! I am coming directly from bath after doing that. Don’t you read in the Qur'an that your wives are your tilths, go into them as you please!’" (Amdatil Qari, Tafsir Bukhari). The Qur’an here means that when socializing with women (not wives) it should be kept in mind that they are the custodians of future generations.<br />The wife of Mulla Jalaluddin Rumi thought that he lost his sexual desire. The Mulla came to know of her suspicion in a trance of revelation (kashf). That night he went to his wife and did it 70 times, (the language has been made milder) so much so that she asked his forgiveness (Shamsuddin Akhlaqi, Manaqib-il-Arifain p.70).<br />Now see what garbage Mulla Ashraf Ali Thanwi is trying to unload. The same Thanwi whom other Mullas call "Hakeemul Ummat" (The Wise of the Nation)! He writes on in Imdadul Mushtaq p.110: There was a true monotheist. People told him if delicious food is part of the person of Allah and feces too is a part of Him, then eat both. The Sheikh first became a pig and ate feces. Then he became a human being and ate food!<br />Here is another pearl of wisdom from him: There was a Pir Sadiq from Ashraf Ali Thanwi’s town. He taught his disciples "There is no God but Allah and Sadiq is His messenger." Thanwi approved of that teaching (Hazrat Masood Usmani, Iman-e-Khalis p.109).<br />When Shah Abdul Aziz, the grandson of Shah Waliullah, recited the Qur’an in Ramadan, Hazrat Abu Huraira came looking for the Holy Prophet (Fatawa Azizi p.255).<br />On the day the Holy Prophet died, Sa’ad bin Mua’az grabbed the beard of Umar Farooq. Umar said, "Let go my beard! If one hair gets plucked out not one tooth will stay in your mouth" (Imam Ibne Jareer Tabari, The Mother of all Histories, Tareekh-il-Umam wal Mulook). According to the Qur’an, the relationship between Sahaba was of mutual respect and affection (3:103).<br />Bring these items to my grave twice a week: The ice of milk, chicken biryani, chicken pulao even if it is from goat (read again, chicken from goat), shami kabab, parathay (fried homemade bread), milk cream, custard, meat patties, special lentils, ginger, apple water, pomegranate water, a soda bottle, ice of milk from buffalo, homemade (Ahmad Raza Khan Barelwi, Wasaya Sharif p.8). Some descendant or disciple might be feeding the dead Pir Sahib in his grave to this day, who knows?!<br />Physicians who believe that having sex with married women is good for health are wrong. There is a great advantage in having sex with virgin girls (Tibb-e-Nabawi p.320 with reference to Zadil Ma’ad). Here the "great" Imam Al-Muhaddith Ibnil Qayyam is trying to coax men in to becoming predators of young girls.<br />Evil spirits cause epilepsy. The treatment you ask? Well, the healer need only say, "Get out!" (Imam Ibnil Qayyam, Tibbe Nabawi p.145).<br />For adulterers the Qur'an ordains lashes and Hadith ordains stoning. What should be done then is 100 lashes on one day then stoning on the following day as in Hazrat Ali’s time (Imam Ahmad bin Hanbal, Al-Balagh-il-Maarif).<br />Here is an illustration of the stature of our clergy mind. Syed Muhammad An-Noori of Syria wrote on April 2, 1999 that while Muslim blood was being shed in Kosovo, Ulema from twenty-one Muslim countries were busy in Makkah defining the following trivia:<br />Is it lawful to sacrifice the buffalo?<br />Should the crow be considered haram or halal?<br />Can there be a universally acceptable size of the beard for Muslims?<br />Is wearing trousers in public haram or halal?<br />If the amount of milk suckled by a baby could not be determined, will the baby be considered a mahram (treated as a member of the household)?<br />Should one eye show through a woman’s veil, or both?<br />Why did Imam Hussein not resort to isthakhara (dreaming for guidance) before journeying to Karbala?<br />If one or two of the seven rocks thrown on Satan in Mina missed their target, would there be any ransom?<br />What are the circumstances in the new era for shortening namaz (qasr)?<br />If ejaculation does not occur, is a bath still obligatory?<br />Is it OK to pray behind a beardless Imam?<br />Is it necessary to seek permission from a wife for a second or third marriage?<br />Dear Reader, this is where the energy of the so-called "think-tanks" of the Ummah is being spent. The Holy Prophet has warned, "Nations before you met destruction because they quit the Book of Allah and fell for books of ahbar (priests) and ruhban (mystics)."<br />Two in One: Ghazali<br />Imam Ghazali (11th century CE) is supposed to be one of the top Mullas and Sufis of the Islamic world. The copy of his famous Ehyaul Uloom, being used here for reference purposes, was printed by Maktaba Rahmania Urdu Bazaar, Lahore, and translated by "Maulana" Mohammad Ehsan Nanotwi. It is ironic that the very title of the book translates as "The Renaissance of All Knowledge." As we proceed, it might occur to you that the proper title should have been, "The Demise of Common Sense." Let us examine the heights of his flight.<br />Junaid Baghdadi used to say, "I need sex as much as I need food" (Ehyaul Uloom p.53).<br />Hazrat Umar Farooq used to break his fast (not by eating or drinking), but by having sexual intercourse. During Ramadhan he used to have intercourse with three concubines before Salat-il-Isha (Ehyaul Uloom 2:52).<br />The best prescription for good health is to marry young women (Ehyaul Uloom 2:37).<br />Men of knowledge sleep on their right side, kings sleep on their left, and Satan sleeps with his face down (reference same, p.39).<br />Going for a bath without breakfast and then delaying breakfast will kill a person. I will be surprised if he survives (Ghazali quoting Imam Shafaai, reference same, p.39). There are no surprises in life for the mindless.<br />Sahabi Maaz bin Jabl was dying of Plague. He said, "Have me married, because I hate to meet Allah while I am single" (reference same, p.42). Ah! The poor woman, marrying for instant widowhood!<br />The best among my friends is the one who overeats and places big morsels in his mouth (Imam Ja’afar Sadiq quoted by Ghazali, reference same 2:12).<br />The Prophet said that a piece of rug lying in a corner of the house is better than a woman who is infertile (reference same, p.48).<br />A hadith says a dark woman who bares children is better than a beautiful woman who bares no children (reference same, p.49). Did you notice dark used as a synonym for ugly?<br />Find a woman who is beautiful, well mannered, has big black eyes and black hair, and a white complexion (reference same, p.73). This is probably Ghazali’s dream girl who he could never attract.<br />The Prophet said, "The best wives are those who are beautiful and their mehr (marital gift) is small" (reference same p.74). In actuality, the Holy Prophet advised character as first and foremost in the selection of a spouse.<br />Do not marry a woman who is infertile (p.75). Ghazali does not say how he would test a woman for infertility. Didn’t Ghazali reflect that his sister or daughter could also suffer from infertility? Dear Reader, our criminals of Islam can only conceive of the woman as a wife, a bearer of children, and an object of desire. They forget that a mother, a sister and a daughter are also women. If only one of Ghazali’s parents had been infertile…<br />In Ehyaul Uloom vol.2 p.52 Ghazali goes on to say, "When a man’s organ is in erection, two thirds of his mind and two thirds of his religion have departed from him." This is the wisdom of our "Hujjatul Islam" (meaning The Testimony of Islam, a nickname for Ghazali)!<br />After finishing your meal lick the cup or plate and drink its washings. That becomes a marital gift for the hoors (p.13). Are the heavenly beauties such a trivial bargain?<br />Imam Hasan used to divorce four women and marry four women at the same hour. That is why the Prophet has said, "Hasan is from me" (p.55). According to the Holy Prophet the most undesirable among permissible acts is divorce.<br />The messenger of Allah said, "No work is dearer to Allah than remaining hungry and thirsty." Salat, Saum, and service to humanity do not come close to ascetism (Imam Ghazali, Kimiya-e-Saadat p.483).<br />For centuries, Islamic preisthood has promoted rahbaniyat (ascetism) as great piety. The Holy Prophet admonished, "There is no ascetism in Islam" (several sources). The Qur’an (28:77) commands not to forget our portion in this world. You will note that non-Muslims are delighted with ascetics because their philosophy takes away the vitality of Islam.<br />Kimiya-e-Saadat (the "Alchemy of Grace") is supposedly the masterpiece of "Hujjatul Islam" (Ghazali). Mullas and Sufis have promoted this work for centuries as a fountain of knowledge. The copy used here for reference purposes is from Madina Publishing Company, Karachi, Pakistan. The translator is "Maulana" Mohammad Saeed Ahmed Naqshbandi.<br />A woman who has a bad lineage (i.e. she descends from a sinful person anywhere in her family tree) is always of foul character. Therefore, it is one of the cardinal rules to abstain from marrying such a woman (Kimiya-e-Saadat p.261). Ghazali here not only violates a basic commandment of the Qur’an: "No soul shall bear the burden of another," but also hits woman and acquits man.<br />Hazrat Abu Bakr Siddiq used to carry pebbles in his mouth so that he would not speak (Kimya-e-Sa’adat p.505). Someone should have put pebbles in Ghazali’s pen!<br />A saint correctly said, "I am not scared of a lion, as I am scared of a boy under puberty because of lust" (Kimiya-e-Saadat p.497).<br />Prophet David fell because of his eye and committed sin with his neighbor’s wife (Kimiya-e-Saadat p.497). The Qur'an confirms that all prophets had a spotless character.<br />A wife should forever remain a bondwoman to her husband. Do not let her go to the door, to the top of the house, or outside (p.265).<br />Here is a direct assault on the character of the Holy Prophet: When the mother of believers, Saudah, became older, the Prophet thought of divorcing her. She urged the messenger of Allah, "I will give my nights to<br />the young Aisha. Please do not divorce me." Upon hearing this, the Prophet began spending two nights with Aisha (Ghazali on the authority of Bukhari). Ghazali plus Bukhari equals disaster.<br />Dear Reader, please note that our Mulla insists on calling Ghazali, "The Testimony of Islam"! Even an ordinary man would hesitate to inflict such cruelty upon his wife as Ghazali and Bukhari attribute to the Holy Prophet.<br />On p.53 of Ehyaul Uloom, vol.2, Ghazali further insults the Holy Messenger thus: He came out of his house. On his way he saw a woman. The messenger turned back at once, went inside his house and had sex with Zainab. Then he came out and said, "Whenever a woman comes in front, she comes in the form of a Satan." How on earth did Ghazali or any one else come to know that the Prophet (SA) did such a thing? Were the Prophet and his followers so fond of publicizing their personal relations? Our historians try to portray the Holy Prophet spending half of his time on the prayer rug and the other half in bed. This was a man who changed the course of history. God forbid, was He (SA) so obsessed with sex like these Mullas?!<br />There he goes again on p.56 of the same book: Rasul complained to the angel Gabriel of his impotence. Gabriel advised "Harissa" (a herb). Ghazali and Ibnil Qayyam explain elsewhere that the herb was an important prescription since there was an army of women who could marry no one else and their desire had to be fulfilled.<br />The Prophet said, "If a husband has all of his body, from head to toe, filled with pus and the wife licks him all over, even then she has not thanked him enough" (Ehyaul Uloom 2:103). Could this be the teaching of the Qur'an and the Messenger, or is it the sickness of Ghazali?<br />Quoting Imam Ahmad bin Hanbal, Ghazali writes that obtaining exquisite pleasure from sex is the fortress of religion (Ehyaul Uloom 2:73). Hanbal plus Ghazali equals disaster!<br />The Holy Prophet told Zaid bin Harith, "You are my brother and my maula (master)." Zaid started dancing in ecstasy (Kimya-e-Sa’adat p.419).<br />An apologetic defense has been written for Ghazali in this context: "Maula" could also mean a slave. But in that case there was no reason for Zaid to rejoice because he had been a slave before. Malfoozat Makki states that Zaid rejoiced because he had given his wife Zainab to the Prophet! Ghazali advises that the health of a newborn baby will be better if the sexual encounter between the husband and the wife was vigorous (Ehyaul Uloom 2:76).<br />On p.81 of the same book Ghazali insults Hazrat Umar: Umar said, "Ask women their choice in any matter and then act precisely in opposite terms. There is a blessing in doing the opposite of what women advise."<br />Hazrat Ali said, "Start your food with a breakfast of salt and Allah will remove seventy afflictions. Eating sweets causes the testicles to dangle" (Ehyaul Uloom 2:36). Strangely enough, it is hard to come across a Mulla who is not fond of sweets.<br />Always marry a woman who gives birth to plenty of children (Ehyaul Uloom p.75, Ghazali here seeks authority from Baihaqi and Bukhari). Does this need any comment? Mullas ascribe such insults to the glorious name of the Exalted Prophet.<br />It is highly tragic that stories of this kind are being taught in our Islamic schools and masajid. This is absolutely not the Islam Mohammad (SA) brought to this world. In the words of Sir Syed Ahmed Khan, Muslims are following a man-made religion. Sir Iqbal called it Ajami (foreign) Islam and I have chosen to call it Number Two Islam. According to Allama Iqbal, the primary reason for the creation of Pakistan was to replace this Ajami Islam with the true Islam that Prophet Mohammad had brought.<br />It is easy to see that Number Two Islam is the fundamental cause of the universal downfall of Muslims. The true Islam is very much alive and vibrant in the Holy Qur’an, if only we would turn to it.<br />Sahaba and the Criminals<br />The following insults to Sahaba Karam (companions of the Holy Prophet) have been taken from a popular book, Life Events of Seven Sahaba. The writer is Ayatullah Assayed Murtaza Hussain Nasir Ferozabadi of Nasir Printing Press. He has taken all the following narratives from the six "authentic" books of ahadith and other Sunni sources.<br />Abu Bakr stated during his first sermon as the first Caliph, "A satan usually controls me. When that happens, stay away from me" (History by Tabari 2:440).<br />The Prophet said, "My companions will come to the sacred tank of water, but they will be pushed away. I will say, ‘O Lord, these are my companions.’ I will be told, ‘You know not what they have done after you’" (Tafsir Ibne Jareer Tabari 4:27).<br />The Exalted Prophet said, "I will be the witness for the martyrs of (The Battle of) Uhud." Abu Bakr asked about himself. The Prophet replied, "Who knows what novelties you will bring after me?!" (reference same).<br />As soon as the Prophet died, all but five of his companions became heretics (Another narrative says "all but three"). The five are: Salman, Miqdad, Abu Zar, Ammar and Huzaifa. (The narrative about the three includes only the first three of these) (Ibne Hajar, Tahzibul Tahzib p.8-9).<br />Our Mullas were still not content and went one step further. Ponder this exposition: If the faith of Miqdad and Abu Zar was measured with the faith of Salman, even the first two would stand to be kafirs (numerous sources including the above). Therefore, the Holy Prophet left only one true Muslim on God’s earth!<br />Once the Prophet got very angry and walked away. He went to Aisha in anger. When asked the reason he said, "Why would I not be angry? Anything I ordain, I am not obeyed" (Ibne Maja, Babul Manasik fil Haj 4:286). The companions of the Holy Prophet felt honored to obey him at all times.<br />Ayatullah Syed Hussain writes that Allah and Rasul had permitted muta’a (temporary marriage) with women. Bukhari and Muslim narrate of this permission and so does Musnad-e-Ahmad Bin Hanbal and that Hazrat Umar opened the door for adultery and fornication by forbidding God's bounty (i.e. muta’a). It is not uncommon for prostitutes to use muta’a as an excuse for their activities. Is it really possible to distinguish between temporary marriage and fornication?<br />Asma bint Abu Bakr said, "Muta’a (temporary marriage) was practiced by us during the time of the Holy Prophet" (Abu Wud Tayalsi 7:217).<br />Hazrat Umar was completely ignorant of the Qur’anic verses (Ayatullah Syed Hussain citing multiple references p.59).<br />Hazrat Umar went to the companions and said, "Today I was fasting. A beautiful bondwoman came. I had sex with her and Hazrat Ali was present there. He said, ‘You did the right thing. Fast another day instead of today.’ I responded, ‘Oh Ali! You are the best among verdict makers’" (Tabqat Ibne Saad 2:102).<br />The black stone (in Ka’aba) is the right hand of God. One who touches it shakes hand with God (Khateeb Baghdadi referring to three Sahaba, 7:328).<br />Fakhruddin Razi, in his commentary of the Qur'an, writes that during the Battle of Uhud, Umar ran up a hill like a goat and Uthman ran so far away that it took him 3 days to come back.<br />During his travel to Hajj, Hazrat Umar listened to songs from a songstress, Nabat Fouadah, until dawn (Al-Asaba 2:1).<br />In Makkah, the Sahaba Karam used to pray in manners different from each other (Ayatullah Assyed Hussain with ref. to Bukhari, Tirmizi, Nisai, Mawatta Malik p.78-79).<br />Hazrat Uthman burned copies of the Qur'an. These could have been thrown in a river or buried in the ground (i.e. better disposed of), but what can be done?! Muslims were confronted with people (like Abu Bakr and Umar) who raised their voices above the Holy Prophet’s voice. What would stop them from insulting the Qur'an?! (Kanzul Ammal 6:46).<br />Once Aisha put her hands through the Holy Prophet’s hair. He said, your satan has come to you (Nisai, Babil Ghaira vol.2).<br />It was a habit of the Prophet that when he traveled at night he chose to have intercourse with Aisha. One night Hafsa wanted to have that privilege. She requested Aisha to change camels with her. So Hafsa slept with the Prophet on the camel that night. At dawn, Aisha inserted her foot in an animal hole and complained, "Last night I suffered so much torture (from being alone) that I would rather have had a scorpion sting me or a snake bite me" (Life Events of Seven Sahaba).<br />Maria the Coptic was sent by the ruler of Egypt as a gift to the Holy Prophet. A male cousin had come along with her. Soon after their arrival in Madina, Maria became pregnant. Aisha said to the Prophet, "The baby does not resemble you at all." The Prophet gave his sword to Ali and ordered him to behead that cousin of Maria. Ali found him on a date tree. When he saw Ali, he got scared and started trembling. His loincloth fell to the ground. Ali observed that his penis was non-existent! (Mustadrak As-Saheehain 4:39). Perhaps the narrator's brain was non-existent. He is trying to convince us that the Holy Prophet encouraged retribution without due trial. Another version of the story mentions the funny culprit being caught at a well. Did you know that one of the supposed important tasks of Imam Mehdi will be to exhume Maria the Coptic and Hazrat Aisha to stone them to death ("Maulana" Mohammad Manzoor Naumani, Shiat Kya Hai? p.62).<br />Now watch out! Tabaqat Ibne Saad 8:104: Asma bint Noaman Jonia was one of the most beautiful women of that time. Aisha said to the Holy Prophet, "You have started placing your hand on virgins." The Prophet married Asma anyhow. Aisha taught Asma to say the phrase "I seek refuge from you in Allah." Asma uttered these words when the Prophet approached her. The Prophet hid his face in his palms. She was sent back. Dear Reader, could this be a shameless Muslim or a scheming kafir?!<br />Tabaqat Ibne Saad 8:106: "Milkia, daughter of Kaab, was famous for her beauty and charm. The Prophet married her. Aisha went to Milkia and said, "Don't you feel disgraced that you are marrying the killer of your father?"<br />Aisha narrated that the Prophet used to suck on her tongue while he was fasting (Masnad Ahmed 6:123, Abu Dawood 15:237, Baihaqi 4:234). Did these three Imams have any shame?<br />Now watch the shamelessness of a venerated name like Imam Ahmed bin Hanbal: A woman, Sehla, said to the mother of believers, Aisha, "My husband’s young servant, Salem, sometimes approaches me when I am in a thin, see-through nightdress." Aisha advised Selha to feed Salem on her breast five times. Aisha used to advise her sisters and nieces that whoever needs to visit their houses often, breastfeed him on you five times, even if he happens to be a grown-up man (Masnad Ahmed bin Hanbal 6:27). The compiler of Life Events of Seven Sahaba shows his sensitivity by expressing his dismay on the judgement of Hazrat Aisha and Hanbal for neglecting an important issue: the man would have to handle the breasts.<br />The Prophet once came to a trash heap of some locale. He stood there and urinated. Hammad said, "The Prophet spread his legs wide while he was urinating like a she-camel when she yields milk" (Bukhari, Kitabal Wudhoo and Ayatullah Hussain). There are ahadith that report the Holy Prophet prohibited urinating in the standing posture. Surprisingly, this is one of the common matters of contention between Sunni and Shia Mullas.<br />Let us reiterate that according to the Qur’an:<br />The holy companions were staunch and practical believers (8:74).<br />They had exemplary respect, love and regard for one another (3:103).<br />Allah was pleased with them and they were pleased with Allah (9:100).<br />Assortment<br />Here are some random examples found in the so-called sacred books of Islam. Could believing Muslims, or even sensible human beings generate this garbage?<br />In India, Allah has named Himself Khwaja Ghareeb Nawaz (Malfoozat-e-Chisthi Ajmeri 4:149).<br />The Book of Nikah in Bukhari, shows Abdullah ibn-Umar narrating, "One day I climbed to the roof of my house, I saw the Holy Prophet sitting on two bricks facing Jerusalem and relieving himself" (Hadith #145). Please think to what extent your knowledge has grown from this silly information. Could a companion go spying, then furthermore narrate this foolishness?<br />I kept standing for 20 years without eating or drinking because I was reflecting (Rahat il-Quloob, Nizamuddin Awlia).<br />People who narrate ahadith tell lies even without intention (Imam Muslim in his preface to Saheeh-Muslim, Egypt pp.13-14).<br />Hazrat Ali led Salat-il-Maghrib, but he was drunk and recited the Qur'an wrong (Abu Dawood in his collection of Hadith, Seerat-un-Nabi, Allama Shibli 2:88).<br />I declare that Shams Tabrez is my Shams (the Sun) and he is my god. Commenting on the above, Ibn-Baham writes that Mulla Rumi was homosexual and he was deeply in love with the boy Shams Tabrez. (Commentary on Mathnawi by Ibn-Baham).<br />One of the Mother of Believers, Hafsa, found the Prophet engaged in sex with Maria the Coptic and she harshly rebuked him (Shibli referencing Tabarani, Seerat-un-Nabi 1:321).<br />The (woman) who buried a girl and the girl who was buried will both go to hell (Mishkat, Babul Qadar-wal-Imaan).<br />No one collected the Qur'an in its complete form but Ali and his descendants (Usool Kafi 1:441).<br />The Holy Prophet will hold the handle of the gate to paradise. He will knock the door, which will be opened, and Allah will wheel Himself out in a chair. Then the Prophet will fall into prostration (Musnad-e-Ahmed bin Hanbal). The Bible is in good company assigning a man-like image to God.<br />A man complained of being single. The Holy Prophet advised him to take a female pigeon as his wife (Imam Al-Mohaddith Al Qayyam, Tibb-e-Nabawi, Al Minaril Hanif p.106, Zadil Maad).<br />The messenger of Allah saw a man chasing a female pigeon. He said, "Look a satan is chasing a satana" (Abu Daud 4940, Ibne Maja 3765, Hanbal 2:365).<br />Some heretics were brought to Hazrat Ali and he burned them alive (Bukhari, Kitabul Murtadin pp.65-7).<br />Ali had the whole Qur'an. Abu Bakr and Umar refused to take it. Ali said, "One of my descendants (Mehdi) will deliver it and enforce it" (Faslul Khitab, Mishkatil Asrar p.37 and others).<br />Sheikh Abu Bakr Shibli taught a new creed to his disciples: "There is no God but Allah and Shibli is his messenger." If someone objected he would say, "I was only testing" (Malfoozat Khwaja Nizamuddin Awlia, Fawaid ul fawad p.404).<br />People have different beliefs about religion. I believe in Judaism, Hinduism, Christianity, and Zoroastrianism (Ibne Arabi, Fasoos ul Hukm). Mohiuddin Ibne Arabi is still believed to be one of the greatest Muslim saints!<br />The Holy Prophet (SA) once prayed in Ka’aba while Kuffar were present. The Satan caused him to utter these words "These idols Laat, Manaat, and Uzza are respectable and their intercession is accepted" (Imam Tabari, Seera Shibli Naumani 1:146).<br />Salman Rushdie based the title of his book, Satanic Verses, on this fabricated hadith. Why didn’t someone place a bounty on Tabari’s head for this blasphemy?!<br />Imam Ahmed bin Hanbal said, "There are three types of books that have no basis, Ghazwat, Battles and Tafseer" (Seera Shibli 1:27).<br />Ali's Qur'an is many times bigger and unaltered (Anwaar Naamania, Muhaddith Naimatullah Aljazairi).<br />The Prophet said, "I saw Allah in my dream as a young man with dense hair, green attire, golden sandals, and a veil of gold on His face (Dar Qatani 2:357, Tabarani, Baihaqi, etc.). The reader will note elsewhere in this book God depicted as a female in other traditions.<br />The Qur'an was collected by people who were sinful (Allama Baqir Majlisi, Miratul Uqool, Sharah Usool 1:171).<br />The Qur'an as revealed by Gabriel had 17000 verses (Now it has only 6200) (Faslul Khitab p.338).<br />Seventy names of Qureshites have been dropped from the Qur'an. Only the name of Abu Lahab was included to torture the Prophet (Hazrat Ali to Ibne-Nabat, Tafseer Miratil Anwaar).<br />Many books of Fiqh, like Fatawa Alamgeeri, teach ways of escaping the grip of law. On page 408, this huge volume advises that the safe way to steal something is for two thieves to join hands. One should do the break-in and the other one should enter through the breech, collect the valuables, and pass onto his partner waiting outside. None of the two will face legal punishment.<br />Angels bring messages to Imams that even the prophets did not receive (Tafseerul Burhan 4:484).<br />Dear Reader, many books of ahadith, history and seera (biography) describe the passing on of the Holy Prophet in a very gruesome manner. I feel hurt to repeat the details, but they end by saying that the Prophet’s eyes agonizingly widened and fixed at the ceiling. His uncle Abbas is reported as saying, "I know the family. Their faces become distorted before death." The same histories tell us that the holy companions left the body alone for three days. Mulla Jalaluddin Rumi wrote a couplet describing the scene:<br />Because the companions so loved the world,<br />They left the Prophet without a coffin and funeral.<br />The Qur’an calls the Holy Prophet "Al-Muzammil", which means the best judge of friends and comrades. Could he choose for his companions people that this couplet, our muhadditheen (narrators of hadith) and Mullas portray?<br />Such verses have been added to the Qur'an, which are dumb, foolish and reprehensible (Ehtijaj Tabrasi p.126).<br />Here are some amusing ahadith from the collection of Mulla Ali Qari, Matba’a Mujtabai:<br />Seeing a beautiful face sharpens the eye.<br />Never eat squash without Zibh (ritual slaughter).<br />Brinjal (eggplant) is a sure cure for all diseases.<br />A Muslim is sweet and likes to eat sweets.<br />One who falls in love and remains chaste attains the status of a martyr.<br />The collection and arrangement of the Qur'an was entrusted to a man who was the enemy of the friends of Allah (Ehtijaj Tabrasi p.132).<br />Imam Baqir said, "Fahasha means Abu Bakr, Munkar means Umar Farooq and Baghi means Uthman (Imam Baqir to Dawood, Miratul Anwaar Tafseer p.258).<br />Allah will forgive everything except shirk. This verse means Allah will forgive anyone except those who disbelieve in the Vilayat of Ali (Tafseer Ayashi 1:245).<br />The disbeliever in the Vilayat of Ali is like a worshiper of idols (Tafseerul Burhan 2:35).<br />Allah said, "Oh, Muhammad if you appointed any one but Ali as your successor, all your deeds will be in vain and you will be among the losers" (Tafseer Qummi 2:251).<br />The first one to take the oath of allegiance on the hand of Imam Mehdi will be Mohammad (SA) (Basairul Darajat p.213).<br />Prophet Jonah (Yunus) denied the succession of Ali. Allah put him in the belly of a whale until he repented (Tafseerul Burhan 4:37).<br />Imam Ja’afar Sadiq said that Prophet Abraham was one of the Shias of Ali (Tafseerul Burhan 4:20).<br />Prophet Job got into affliction because he doubted the vilayat of Ali (Tafseer Miratul Anwaar p.70).<br />Imam Raza said, "There are 70,000 worlds appointed only for one duty. That duty is to perpetually curse Abu Bakr and Umar" (Tafseerul Burhan p.47).<br />During the times of the first three caliphs, right became wrong and wrong became right (Ehtijaj Tabrasi p.154).<br />The person of Allah means Ali and the worship of Allah means accepting the Vilayat, Imamat and Khilafat of Ali (Miratul Anwaar pp.59 and 232).<br />Imam Ja’afar Sadiq said, "We Imams are Salat, Zakat, Saum, and Haj. We are Makkah and Ka’aba and we are the face of Allah" (reference same p.217).<br />The status of a saint (Wali) is higher than that of a Rasul (messenger) (Sheikh Abul Fazl Sarsi, Malfoozat p.131).<br />Imam Ja’afar Sadiq said, "Salat means Nabi, Ali, Fatima, Hasan, and Hussain. Salatil wusta (Middle Salat) in the Qur'an means Ali" (Tafseer Ayashi 1:127).<br />The twelve Imams create all things. They are the providers and they control life and death. They send people to heaven or to hell (Miratul Anwar p.67).<br />The mount of Sinai broke into pieces when Prophet Moses requested to see Allah. It was only the light of a follower of Ali that Moses saw and it shattered the mountain (Tafseerul Burhan 2:35).<br />The followers of Ali taught manners to Mohammad (Tafseerul Burhan 1:540).<br />Imam Ja’afar said, "The salat of a Naasib (non-Shia) is nothing but Zina (fornication)" (Tafseerul Burhan 4:453).<br />According to Abdul Qadir Jilani, the salat of a Shia is nothing but idol worship (Ghania al-Talibain).<br />Now the fun way to attain ultimate piety: One who does Muta'a (temporary marriage) once in his life becomes equal in degree to Hussain. Someone who does it twice equals Hasan, three times equals Ali and Muta'a four times in life makes one equal to Prophet Mohammad (Tafseer Minahj Assabiqain).<br />Imam Ja’afar said, "I speak in a way which carries seventy different meanings. I take the meanings I wish" (Asasil-usool p.65).<br />The Mashaf (scripture) of Fatima is three times bigger than your Qur'an. It carries not a single word of your Qur'an (Usool Kafi, Abu Baseer).<br />One who hides religion is honored by Allah. One who reveals religion is dishonored by Allah (Usool Kafi, Bab Taqayya).<br />Taqayya (deceit) is the foundation of religion (Ashshafi 1:72).<br />Imam Tabari was Shia but presented himself as a Sunni through Taqqaya (Allama Tamanna Imadi, Tasveer ka Doosra Rukh).<br />Look at this insult rendered in the name of the Exalted Prophet: Tuesday is the day of blood. On this day bleeding refuses to stop (Abu Dawood Hadith #3862).<br />Again in the name of the Prophet, Hadith Tirmizi records an appalling nonsense: There is an ocean above the seventh heaven. On that ocean are standing seven mountain goats. On the back of those huge goats rests the throne of Allah!<br />Allama Badruddin Aini and Hafiz Ibne Hajar Asqalani wrote keys to "the most authentic book after the Qur'an," i.e. Bukhari. They narrate that Imam Malik and Imam Shafaai used to have rectal intercourse with their wives and believed that it was permissible (Keys to the Collection of Bukhari).<br />A very beautiful woman used to come to the Prophet’s mosque for prayers. Some companions made it a point to stand in the rear line in order to look at her. Imam Tirmizi says in his collection that the Qur’anic verse, "We know the first ones and the last ones", pertains to these onlookers! Was this the character of the glorious companions of the Holy Prophet? We have seen the Qur’anic testimony about them before.<br />When the Qur'an states that your women are raiment for you and you are raiment for them, it means that the husband and wife disrobe in bed and embrace each other (Imam Ibnil Qayyam, Tibb-e-Nabawi p.481).<br />Imam Ata says, "There is no harm in going into a pregnant slave girl anywhere you want" (Explanation of Bukhari, Matba Noor Mohammad, 1:492).<br />There are two kinds of snakes that can blind a man just by looking into his eyes (Imam Ibnil Qayyam, Tibbe Nabawi, explanation of Imam Muslim’s hadith #2223 in Kitabus Salam). Stay tuned to the Discovery Channel. Perhaps some day these mythical creatures will show up.<br />The preceding narratives were just a sampling from an endless warehouse of absurdities. Is it still difficult to understand why the Muslims are miserable regardless of which continent they live in? This also explains why for the past five centuries, the Muslim Ummah has failed to produce one scientist of note.<br />Observations of a True Mu’min<br />Fazil Uloom-e-Deeniya, Dr. Capt. Masooduddin Usmani (d.1985), was a medical doctor in Karachi, Pakistan. His work on Qur’anic principles is truly noteworthy. He was no respecter of personalities when safeguarding the honor of Islam. Following are excerpts from his Iman-e-Khalis, in which he compiled transgressions by many famous Muslim names:<br />My father, Maulana Syed Mohammad Zakaria had possessed a whole universe within him. He lived among lions and cheetahs in forests of the Bombay province. Hazrat Ali conducted the marriage ceremony of my parents (in the 19th century!) (Mulla Yousuf Bannuri, 1975).<br />The difference between me and the rest of Creation is that of the earth and the heavens! Do not conceive of me like any other (even prophets!) (Sheikh Abdul Qadir Jeelani).<br />Angels started walking along my path when I was just 10 years old (Abdul Qadir Jeelani, Malfoozat).<br />Salat is a barrier between man and God (Junaid Baghdadi, Ahqaqul Haq 1:83). Please remember that Junaid Baghdadi is allegedly one of the greatest saints of all time.<br />The eyes of Allah became sore and all angels visited Him by way of empathy. Allah had cried incessantly over Noah’s Flood (Imam Shehristani Al-Milil-wa-Al-Nihal 1:97). They also became sore at the tragedy of Karbala, according to Malhoof, Maqtal-al-Hussain and many similar books.<br />Allah sits in His chair, but the chair is in His feet like sandals (Tabari 1:21).<br />I saw Allah in the form of a young woman with long hair. Hazrat Abdullah Ibn Abbas said, "Only a person out of his mind can deny this hadith" (Mulla Ali Qari citing Abdullah Ibn Abbas, Mozooat Kabeer).<br />Mulla Mohammad Qasim Nanotwi saw in his dream that he was sitting in the lap of Allah (Biography of Mulla Qasim by Mulla Mohammad Yaqoob Nanotwi). Both of these Mullas were the founding fathers of the famous Darul Uloom of Deoband, India, the wholesale producer of Mullas. Think of the plight of their students!<br />If you dangle a rope deep into the ground it will fall on Allah (Tirmizi Hadith, Tafsir Surah Al-Hadeed 2:530).<br />The dead will be questioned in the grave, "Who is thy Lord? Who is thy prophet? What is thy religion?" If the answer comes, "Abdul Qadir Jeelani," they will pass (Malfoozat of Jeelani, commentary by Chishti).<br />Another messenger (prophet) will come and he will follow Abdul Qadir Jeelani (Ahmad Raza Khan Barelwi, Hadaaeq Bakhshish Kamil p.120).<br />Disrespect to a monk is more perilous than disrespect to Allah (Mulla Ashraf Ali Thanwi, Al-Ashraf Periodical Nov. 1991 p.23).<br />Do not read the Qur’an with understanding lest you go astray (Mulla Ashraf Ali Thanwi, Fazaael Aamal p.216).<br />Delaying prayer once will cause a person to burn in the hellfire for 20.88 million years (Mulla Zakaria Kandhalwi, Fazaael Namaz p.317). By that standard, Mulla Kandhalwi himself is reasonably expected to enjoy the hellfire till eternity.<br />Islam aur Maslak Parasti is another great booklet by Dr. Usmani. On page 154, he writes:<br />According to the Qur’an anything dedicated to other than Allah is haram (forbidden). It is our Mulla mind that declares such things as virtuous:<br />Koondas in the name of Ja’afar Sadiq<br />Halwa of Shab-e-Barat in the name of Owais Qarni<br />Haleem and Sherbet in the name of Imam Hussain<br />Niaz of the 11th in the name of Jeelani<br />Recite the whole Qur’an in one raka’ah like saints did! (Fazaael Namaz, p.64). That will amount to the impossible task of reciting the whole Qur’an over 50 times in a single day!<br />The urine and stool of the Holy Prophet has been used as food and drink. People have been cured by using these as such (Tahirul Qadri, supposedly a modernized reformist Mulla of today, Islam Ya Maslak Parasti p.130).<br />Saints pray 2,000 raka’ahs every day. They keep standing one full month of Ramadhan reciting the Qur'an twice a day! (Tableeghi Nisab Fazaael Aamal).<br />All saints, dead or alive, used to come to the sermon of Abdul Qadir Jeelani. Even the Rasul used to attend (Abdul Haq Mohaddith Dehlawi, Akhbarul Akhbar p.39).<br />I never desired to see Allah. Allah desired to see me (Bayazid Bistami, Malfoozat p.141).<br />Shah Waliullah made up 40 ahadith under the title Durr-e-thameen. He claims that the Prophet came to him numerous times and said this and did that (Hazrat Masood-ud-Din Usmani, Iman-e-Khalis p.74). Please remember that Waliullah was born eleven centuries after the Prophet.<br />Imam Ja’afar Sadiq said, "Keep good relations with your adversaries apparently, but go against them in your heart" (Usool Kafi, Al-Shafi, Bab Taqayya 1:72). Could an Imam say that?<br />"La Ilaha Ill Allah" in fact means, "There is no Imam but the Imam of the time" (Dr. Mukhia Zahid Ali, The Reality and the System of Religion p.408).<br />Knowledge begins with the Prophet and ends (is perfected) with the Imam (Kitabash Shafi 1:291).<br />Muaawia passed by with Yazeed on his shoulder. The Prophet said, "A dweller of hell is riding a dweller of paradise" (Malfoozat Ganj Shakar). Yazeed was born 16 years after the Holy Prophet passed on.<br />Men in paradise will see clouds over their heads. A voice will ask "Say! What kind of rain shower do you want?" They will say, "Let women with full raised breasts rain upon us." Then those women will rain upon them. The "Ultimate Success" of the Qur'an is nothing but this (Maulana Mohammad Juna Garhi, Translation of Tafseer Ibn-Kathir, part 25 p.11).<br />If they plan fornication, the woman should sneak into the bed of the sleeping man. The legal punishment will not apply (Fatawa Alamgiri p.337, compiled by 500 top jurists, during the end of the 17th century).<br />A Persian verse of Mulla Jalaluddin Rumi translates: I have developed my mind by (sucking on) the Qur'an. I have left bones for (you) dogs.<br />The first three Caliphs of Islam badly grabbed the udders of Khilafa (Caliphate) and I stood watching the looting of my property (Nehjul Balagha, Khutba Shaqshaqia, supposedly a quotation of Hazrat Ali p.136). Caliphate, according to the Qur’an, is a matter of counsel. It is no one’s property. Hence Hazrat Ali could not have uttered such words.<br />Dear Reader, now please read the shirk (polytheism) of those who preach Tawheed (oneness of God). Risala Tazkara of Darul Uloom, Deoband of 1965 claims, "Anyone suffering from malaria who took dust from the<br />grave of "Maulana" Yaqoob Nanotwi and tied this dust to his body found instant relief."<br />Allah cuts jokes with the Ulama of Deoband: One of them went to a well for wudu (ablution). He lowered the bucket in the well. It came back full of silver. The holy man said to Allah, "Don’t kid around! I am getting late for prayers." He lowered the bucket in again and this time it came back full of gold" (same magazine, April 1965).<br />The voice that Moses heard on Toor (Mount Sinai) was that of Ali (Hazrat Masood-ud-Din Usmani citing many such insanities in his masterpiece work, Iman-e-Khalis p.34). Many other narratives want us to believe that Hazrat Ali was the host while the Holy Prophet (SA) was the guest during Miraj. It was supposedly Ali behind the curtain talking to the Rasul (SA).<br />The grave destroys everything in the body except the tailbone, and man will be remade from this tailbone (Fatahal Bari 8:689). Dear Reader, such outrageous statements are unfortunately attributed to the Holy Prophet!<br />By God! Your deeds are presented to me morning and evening (Imam Raza, Usool Kafi, Imam Kaleni 1:219).<br />Imam Ibn Taimia wrote that Aisha’s belief about no life in the grave was totally erroneous (Al-Minhaj Al-Wahbia).<br />May Allah bless his soul, Dr. Capt. Masooduddin Usmani was a Mu’min par excellence. He conducted his jihad towards The Oneness of Allah and toward the liberation of the Muslim masses from the stronghold of Mullas and Sufis. His magnificent voice and gallant pen were subdued by a great army of the Islamic priesthood of his time (1960s-80s). Like all bold and true ideas, the late Dr. Usmani’s efforts could not be suppressed forever. His works are available free from Masjid Tawheed, Keemari, Karachi. The Muslim Ummah needs more scholars like him.<br />Observations of a Bright Adversary<br />Dear Reader, I have come across about 10,000 infractions and insults like those presented. A few hundred are included in this book. For the sake of time the book has been kept brief without compromising proper illustration. Let us see the Ajami, or Number Two Islam through the eyes of a bright non-Muslim scholar in his book, Why I am not a Muslim (1995):<br />"I sincerely want Muslims to get liberated from the clutch of Islam. What a strange religion it is! Here, a heretic must lose his head and a marriage and its consummation with little girls is perfectly permissible. You see<br />mystics right and left making miracles. The top jurists teach ways of obviating law. Hitting women is alright. Their Imams define the sacred duty of a woman to remain closed in her home and be a source of pleasure for her husband. Angels will curse her all night if she sleeps apart. The Islam that I see believes in Jesus as God. They believe in the Virgin Birth, Ascension, and return of Jesus Christ. Muhammad did not know that Gabriel visited him until a Christian scholar and monk, Waraqa bin Nofil tells him what happened. Waraqa thereafter remained a disbeliever in Muhammad. The Prophet of Islam goes to eleven of his wives every night. He cuts the hands and feet of rebels, enucleates their eyes, throws them on burning sand, refuses them water, and abandons them to an agonizing death. In this foolish religion, belief in demons, the evil eye, amulets, bowing to saints, prostrating at graves, all indicate one’s devotion. Islam is the most fatalistic religion on Earth. So much so that belief in predestination is one of the articles of faith. Finally, their God is a moody tyrant of volatile temper. He gets easily furious and easily elated. The books of Hadith and Fiqh of Islam are loaded with pornography.<br />Don’t this scholar’s observations seem well founded? Unfortunately, he only knows the Number Two Islam that our Mullas and Sufis propagate. Please note that this famous scholar, who has asked to remain anonymous, is reviewing his convictions after reading the manuscript of The Criminals of Islam.<br />The Advisory Council<br />In order to think of a solution to this grievous situation, a "Shura Council" of dedicated Muslims was convened. This Shura council came up with a unanimous plan. The result is in your hands in the form of this book.<br />We hope that The Criminals of Islam will effectively discourage further propagation of falsehood. We also hope that Muslims, after reading this book, will develop the habit of checking statements in our religious books in the light of the Qur'an, which is Al-Furqan (The Criterion).<br />We feel that Islamic organizations should take concrete measures to rid our books of these offenses.<br />The members of our Shura are men and women of integrity and of sound knowledge. All of them are dedicated Muslims. They fully realize that Islam is the only hope for the future of mankind and the Holy Qur'an is guidance for all humanity. It is not the sole property of Muslims.<br />Here are some glimpses of the advisory meeting:<br />Allama Zeeshan Qadri Naqshbandi: The most important thing to remember for all Muslims is that the honor of our beloved Prophet is very dear to our hearts. We should not hesitate to take critical notice of our so-<br />called sacred books and their writers or interpolators. The honor of the last Messenger of Allah has been meddled with. No so called Imam, Sufi, Saint, Wali, Faqih, or Historian, whoever he may be, can be allowed to ridicule the esteemed stature of the greatest teacher of mankind.<br />Dr. Shuja-ud-Din Kirmani: It is our moral duty to let our brothers and sisters know what is going on. Don’t they have the right to know what we have observed and learned?<br />Sardar Hussain, Advocate: I am afraid that despite accurate references, and noble intentions, this book may evoke a hostile response. This is because Muslims in general are emotional and might not grasp the benefits of this educational work.<br />Qari Ghulam Mohammad: If The Criminals of Islam is not published, a book of this kind may not be written for another one thousand years. One like it has not been written in the last one thousand years.<br />Hakeem Saadat Hasan Qarshi: We need to remember that concealing the truth is a crime according to the Qur'an. Let us communicate the facts as they are and leave the results up to Allah. Let our enlightened Muslim brothers and sisters reach their own conclusions. According to His Laws, Truth must prevail.<br />Dr. Musaddaq Hussain Farooqi: After reviewing the manuscript of this book and checking several references, I have reached the conclusion that not all the offenses in our religious books are the conspiracy of non-Muslims. Our historians, muhadditheen and narrators have not been as scrupulous as they should have been. We must have the courage to rid Islam of these stigmata. This is essential so that our new generation does not get disenchanted with Islam.<br />Mukhtar Begum: I think this book will be a great service to Islam. We as Muslims have a great advantage that no nation on earth has. Allah has bestowed upon us the ultimate Criterion, Al-Qur'an. We can easily check all our traditions, sayings and narratives against the timeless text of the Qur'an. Anything that fails this test can safely be rejected, regardless of who wrote it and when.<br />Imam Syed Mohammad An-Noori: Every discerning Muslim has, on occasion, noted nonsense in popular books of Islam. This is the first time that some of this is being highlighted. This book will encourage Muslims to turn to the Word of God and check the authenticity of our traditions. People who are blessed with an open mind will love this book and feel awakened. Those who feel safe in the cocoon of preconceived notions<br />should rather keep their hands off this book. I suggest that the very front cover of the book should announce: "For the open-minded reader only".<br />Khatib Al-Muhaddis Mohammad Yasin Jaafri: I have often wondered why great Islamic scholars have neglected this very important issue. I have yet to see a book as forceful as The Criminals of Islam. I pray that our scholars and common folk become enlightened of this situation and begin to view Islam in its true glory.<br />Sheikhul Hadith Mufti Mohammad Irshad Nizami: I think there are some compelling reasons why Islamic scholars have to address this issue:<br />These insults are widely spread in thousands of our books.<br />Perhaps some scholars in the past were unable to address this matter due to other commitments.<br />Many intelligent people may have read through this nonsense in our traditional books without stopping to think.<br />Many of the concerned Muslims who noticed this rubbish kept quiet to avoid fatwas (verdicts of infidelity).<br />Muslims subconsciously wish to believe that our imams and Mudadditheen were infallible. Therefore, we tend to accept whatever is given to us by them, or in their name.<br />And the greatest error is our method of evaluating traditions and ahadith. Setting the Word of Allah aside, we fall for people who are narrators of history and hadith.<br />The efforts of our scholars are focused on trying to prove the authenticity or the reliability of the narrators. Every sect of Muslims has its own choice of narrators. This chaos must end to establish unity among Muslims. For an instant solution, let the Qur'an be the sole judge of ahadith and tradition.<br />Batool Sultana Agha: I like the analysis. We all know that some of our respected historical scholars were involved in the power politics of tyrant kings. They concocted ahadith and history to please the rulers of their times.<br />The Criminals of Islam will expose:<br />The political motivation of these scholars.<br />Their ego problems.<br />Jealousy with the Holy Prophet and his companions.<br />The Sufis’ bizarre ambition to play God.<br />And last but not least, Jews, Christians and Maggians fabricating stories for the sacred books of Islam under fictitious Muslim names.<br />Rubab Aqeel Naqwi: The deplorable insertions in our books are the cause for sectarianism in Islam. I think The Criminals of Islam is a step toward the purification of these books. It will emphasize the importance of Qur’anic scrutiny of our religious literature.<br />An Important Note by the Shura: The final Word of Allah is the only unifying force for all humanity. However, the fabrications in our history and ahadith should not impel us to dismiss all narratives. The ones that pass the Qur’anic test are an excellent source for the biography of the Prophet (our salutes to him) and of the history of the blessed era of Islam.<br />Questions & Answers<br />The Criminals of Islam is the English version, and not the translation, of our book under the same title in Urdu. The Book Islam ke Mujrim has reached thousand of Urdu readers throughout the world. We have had valuable feedback from our readers.<br />In that book, we promised that even if 10% of our readers were of the opinion that the risk in the book was greater than the benefit to the Muslim Ummah, we would stop its publication. A quick glance at our data reflects that 98% of our readers have strongly supported this publication. The rest (2%) have very strongly opposed it. To provide the reader with the "big picture", some of the common questions and comments are now presented:<br />Q: What is the purpose of this book?<br />A: The objectives are manifold:<br />To educate our brothers and sisters what Islam is NOT.<br />To negate the detrimental cultural traits and customs that masquerade as Islamic practices<br />To bring awareness about the conspiracies against Islam.<br />Enable our younger generation to distinguish between true and man-made Islam.<br />To answer objections about Islam by non-Muslims.<br />To develop the habit of turning to the Qur'an for verifying whatever is presented to us in the name of Allah, Rasul, the Imams, the Shari’a and the Sunnah.<br />Q: What do the opponents of the book (2% of readers) say?<br />A: The following are their objections and our answers to them:<br />Why shouldn’t we leave the trash hidden? (Well, because it stinks! And the ignorant will flaunt it.)<br />People’s faith in religion will be affected. (It will be strengthened in the Qur'an and weakened in the Sufi and Mulla culture.)<br />Why do we want the faith in Sufis and Mullas weakened? Because most of the Mullas (ahbar) and Sufis (ruhban) devour the wealth of mankind wrongfully and impede them from the Way of Allah (Al-Qur'an 9:34)<br />How do Mullas and Sufis stand in the way of Allah? They breed sectarianism, encourage Muslims to blindly follow their ancestors, cause man-made books to supercede and substitute the Word of Allah, propagate a culture that is inimical to human (especially women's) rights ordained by the Qur'an and they divert our energies from reality to superstition, and from action to ritual.<br />Q: Some people might think your book provides ammunition to the enemies of Islam.<br />A: They already have it…and plenty of it. In the last several centuries, hundreds of missionaries and orientalists have attacked Islam, citing similar statements to the ones contained in this book. A recent example is Why I Am Not a Muslim published in 1995. So far we do not have an effective response to publications of this kind.<br />Q: What makes you think your book is an effective response?<br />A: Because the materials non-Muslims use to attack Islam have been shown in this book to be fabrications.<br />Q: Who are the most ardent opponents of the Urdu version of the book?<br />A: Maulvis and other closed-minded people.<br />Q: And favorable response?<br />A: Overwhelming! Countless people have expressed their thoughts in the following ways:<br />I was asleep. This book woke me up.<br />I wish this work were done centuries ago.<br />I wish I had done it.<br />Muslims will remain indebted to this effort.<br />There were many dogmatic hurdles in my way to accepting Islam. Those hurdles have been removed by Islam ke Mujrim.<br />My faith in Islam had been badly shaken by nonsensical history and tradition found in our so-called Islamic books. After reading this book my faith has emerged stronger than ever.<br />It always occurred to me that something was terribly wrong with Islam. Now I know better.<br />I did not know how to express or resolve my frustration. Now I have a contented mind and a happy heart. This book gave me voice.<br />My faith has now become a rock solid conviction that Islam is the Right Path.<br />This book has saved my life. My time, money and energy were being spent at Sufi shrines before I read this book.<br />Q: Weren’t the prophets of God and their disciples human beings after all?<br />A: Of course, the Qur’an asserts that all prophets were human beings. However, they were models for humanity and they never violated God’s commandments. The "Criminals of Islam" have not refrained from ascribing cardinal sins to the messengers of God. Even ordinary God-fearing people would not commit the transgressions falsely ascribed to the prophets and their disciples.<br />Q: Why don't our clergy open their eyes?<br />A: Their education in the madrasah and their environment disallow independent thinking, so their minds become refractory to any new ideas. Also, any threat to the aura of sanctity around the dead Mullas and Sufia is taken as a threat to their own authority.<br />Q: Do you think that the web of falsehood spun around Islam and specifically the Qur’an is the cause of the downfall of Muslims?<br />A: Yes, absolutely so.<br />Q: Are you not afraid of annoying people?<br />A: This is a call to revert to the Qur’an. It is jihad (struggle in the way of God). Why fear?<br />Q: Didn’t Ghazali, Jeelani, Bukhari, Rumi know Islam better?<br />A: Maybe they did. But, look at their writings. Who has generated this garbage?<br />Q: If we cannot trust these great names whom can we?<br />A: The litmus test will always be the Word of Allah.<br />Q: Isn’t the Sunnah important?<br />A: Sunnah, yes. Insults, no! Remember that the Sunnah of all sects differs from each other. Perhaps for that reason, Hazrat Aisha had to affirm that the character of the Holy Prophet was nothing but Al-Qur’an.<br />Q: I agree there are numerous non-Qur’anic beliefs and practices among Muslims. Can you list some of these?<br />A: Fortune telling, omens, amulets, evil eye, ghoul and demons, worshipping humans, worshipping ancestors, interpretation of dreams, lucky numbers, lucky stones, belief in signs of the Zodiac, blind faith in rituals, belief in special stars and guardian Imams, praying at graves, reciting the Qur'an without understanding it, drinking or tying verses of the Qur'an for treatment of illness, for exorcism, for performing or countering (imaginary) magic, etc. In fact, you cannot name them all.<br />Q: How should I test the authenticity of ahadith, traditions, history, etc.?<br />A: See the "Please be Empowered" paragraph later in this book.<br />The Book Ends,<br />Your Reflection Begins . . .<br />Dear Reader, have you observed that the fictitious accounts and stories in the so-called sacred books paint an entirely different and falsified picture of Islam? If we desire that our young generation and non-Muslims find Islam attractive, we face a massive challenge. We will have to separate the gold from dust. We must realize that some realities are difficult to face. We tend to go into denial. But denial and the resulting inaction will only ensure persistence of the problem.<br />Munkir-e-Hadith or Munkir-e-Qur’an?<br />Dear Reader, I feel like asking Allah for a very special guidance. He guaranteed the preservation of His Book. Why didn’t He guard those books, which allegedly are keys to understanding the Qur’an? Or grant us enough wisdom to understand that man-made books cannot be keys to the Qur’an. Throughout our history, any person with reason who gathered courage to be critical of a hadith has been accused of heresy. Our Mullas coined a special term for such a thinking individual: munkir-e-hadith, meaning "denier of hadith". One cannot believe in the nonsensical drama of these man-made books, without going against the Qur’an, i.e. one would have to become munkir-e-Qur’an to accept these books. On the other hand, if one rejects the nonsense, one is labeled munkir-e-hadith. Munkir-e-hadith or munkir-e-Qur’an? What is your choice? My humble suggestion is to remember the words of the Holy Prophet (SA) that the late Sheikh bin Baaz and Mufti Nizami have quoted in the beginning of this book. Let us put all hadith, tradition, history, quotations and narratives to the test of the Qur’an.<br />Before suggesting a solution, please allow me to make a very bold statement. A little reflection makes it abundantly clear that a denier of hadith is not, God forbid, a denier of the Holy Prophet's word. What he is<br />skeptical about is some report generated centuries later by historians or muhadditheen. This point must be illustrated. The Qur'an in two different verses (17:47 and 25:8) categorically states that people who blame the Holy Prophet for being under the influence of magic are "zalimeen", or wrongdoers. On the other hand, our hadith literature is loaded with blasphemous accounts of the Holy Prophet getting bewitched by a Jewish magician.<br />Now the bold statement! Any Muslim at this point has to choose between one of the two options:<br />Consider the Holy Prophet under the spell of magic and thus deny the Qur’an<br />OR<br />Deny this hadith and hold on to the Qur'an.<br />IF ONE IS NOT "MUNKIR-E-HADITH" HERE, THEN ONE HAS TO BE THE "MUNKIR" OF THE HOLY QUR'AN.<br />Considering myself a staunch Muslim, I will without exception take the Qur'an as my authority. What is your choice?<br />About the honor of the Holy Prophet, nothing can express my feelings better than the true "Aashiq-e-Rasul," Allama Iqbal:<br />"I cannot even bear to hear that someone would say that one day the attire of the Prophet (SA) was a little unclean."<br />PLEASE BE EMPOWERED!<br />My convictions revealed in this book would carry no weight if they were not drawn from the Final Word of God. For the average reader, it may not be easy to judge all historical and religious narratives according to the Qur’anic injunctions. I sincerely believe that after understanding the basic principles laid down in the Holy Qur’an, you will feel empowered to make a personal and informed decision.<br />Briefly, the principles are:<br />The Law of Requital (Qur’an 99:7): As you sow, so shall you reap. Hence, reward and punishment are natural consequences of our actions. Any contrary statement will be non-Qur’anic.<br />No person can be held responsible for, or share the burden of another (53:38).<br />On the authority of the Qur’an (33:21), Prophet Mohammad, the Exalted, was a model human being with the best character and conduct. No action of his was contrary to the Qur’an.<br />The Qur’an (8:74, 9:100) tells us that Allah was pleased with the companions and they were pleased with Him. They were staunch and practical believers.<br />The Qur’an repeatedly impresses upon us that the Laws of God never change (48:23). Hence, people do not fly in the air or walk on water.<br />The Qur’an is the last Message of God and Mohammad (SA) is his final Messenger. Religion has been perfected and therefore anyone claiming Revelation, in any form, will be either insane or an impostor (5:3, 6:34, 15:9, 75:17).<br />With these principles in mind, you will feel empowered to test all narratives in the light of the Holy Qur’an. However, the ideal solution is for the Islamic and literary scholars to sit down in a conference under the auspices of a Muslim government or an International Islamic Forum. This conference should examine the vast literature consisting of insults to Islam and to human intelligence, and prohibit their publication in the future by anyone. This will be a formidable undertaking, but it is worth the effort.<br />(The author is currently compiling those ahadith of the Holy Prophet that are confirmed by the testimony of the Qur’an)<br />Please note that no true Muslim will:<br />insult Mohammad, the Exalted<br />make mockery of the Holy Qur'an<br />preach nonsense<br />propagate shirk (polytheism), fahasha (lewdness) and munkar (evil)<br />We believe that such insults are the work of the enemies of Islam in many guises. The author of this book and his Shura regret the necessitated inclusion of immodest narratives. We had to present these as close to the originals as possible. If we had not done so, the purpose of writing this book would have remained unaccomplished.<br />Respectfully,<br />Dr. Shabbir Ahmed & Members of the ShuraAmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com3tag:blogger.com,1999:blog-7036850.post-1131635280363309622005-11-10T15:20:00.000-08:002005-11-10T07:19:25.120-08:00The Life of The Prophet Muhammad<em>By Leila Azzam and Aisha Gouverneur</em><br /><br />Chapter 1<br />HOW IT ALL BEGAN<br />Nearly four thousand years ago, in the Sumerian town of Ur in the valley of the river Euphrates, lived a young man named <span style="color:#666666;">Abraham.</span> The people of Ur had once worshipped <span style="color:#666666;">Allah </span>but as time passed they forgot the true religion and started praying to idols, statues made of wood or clay and sometimes even of precious stones.<br />Even as a small child <span style="color:#666666;">Abraham </span>could not understand how his people, and especially his father, could make these images with their own hands, call them gods, and then worship them. He had always refused to join his people when they paid respect to these statues. Instead he would leave the town and sit alone, thinking about the heavens and the world about him. He was sure his people were doing wrong and so alone he searched for the right way.<br />One clear night as he sat staring at the sky he saw a beautiful shining star, so beautiful that he cried out: 'This must be <span style="color:#666666;">Allah</span>!' He looked at it in awe for some time, until suddenly it began to fade and then it disappeared. He turned away in disappointment saying:<br /><em><span style="font-family:times new roman;color:#3366ff;">I love not things that set.</span></em> (<span style="font-size:85%;">Koran vi.77</span>)<br />On another night <span style="color:#666666;">Abraham</span> was again looking at the sky and he saw the rising moon, so big and bright that he felt he could almost touch it. He thought to himself: <em><span style="color:#3366ff;"><span style="font-size:85%;">This is my Lord</span>.</span></em> (<span style="font-size:85%;">Koran vi.78</span>)<br />But it was not long before the moon set as well. Then he said,<br /><span style="font-family:times new roman;"><em><span style="color:#3366ff;">Unless my Lord guide me, I surely shall become one of the folk who are astray</span></em>.</span> (<span style="font-size:85%;">Koran vi.78</span>)<br /><span style="color:#666666;">Abraham</span> then saw the beauty and splendor of the sunrise and decided that the sun must be the biggest and most powerful thing in the universe. But for the third time he was wrong, for the sun set at the end of the day. It was then that he realized that <span style="color:#666666;">Allah</span> is the Most Powerful, the Creator of the stars, the moon, the sun, the earth and of all living things. Suddenly he felt himself totally at peace, because he knew that he had found the Truth. When he said unto his father and his folk:<br /><em><span style="font-family:times new roman;color:#3366ff;"></span></em><br /><em><span style="font-family:Times New Roman;"><span style="color:#3366ff;"><span style="font-size:0;">What do you worship? They said: We worship idols, and are ever devoted to them. He said: Do they hear you when you cry? Or do they benefit or harm you? They said: Nay, but we found our fathers acting in this manner. He said: See now that which you worship, you and your forefathers! Lo! They are (all) an enemy to me, except the Lord of the Worlds. Who created me, and He guides me, And Who feeds me and waters me. And when I sicken, then He heals me. And Who causes me to die, then gives me life (again) And Who, I ardently hope, will forgive me my sin on the Day of Judgment.</span></span></span></em> (<span style="font-size:85%;">Koran xxvi.70-82</span>)<br /><br />One day, while all the townspeople were out, <span style="color:#666666;">Abraham</span> angrily smashed all the idols with his right hand except for one, which was very large. When the people returned they were furious. They remembered the things <span style="color:#666666;">Abraham</span> had said about the idols. They had him brought forth before everyone and demanded, <span style="color:#3366ff;"><em><span style="font-family:times new roman;"></span></em></span><br /><span style="color:#3366ff;"><em><span style="font-family:times new roman;"></span></em></span><br /><span style="color:#3366ff;"><em><span style="font-family:times new roman;">‘Is it you who did this to our gods, O Abraham?' Abraham replied, ‘But this their chief did it. Ask them, if they are able to speak '</span></em> <span style="color:#000000;">The people exclaimed</span><em>, <span style="font-family:times new roman;">‘You know they do not speak.' ‘Do you worship what you yourselves have carved when Allah created you and what you make?' Abraham continued, ‘Do you worship instead of Allah that which cannot profit you at all, nor harm you?'</span></em></span> (<span style="font-size:85%;">Koran xxxvii.9S--6<em>) (</em>Koran xxi.66</span>)<br /><br />Finally, <span style="color:#666666;">Abraham</span> warned them,<br /><em><span style="font-family:times new roman;color:#3366ff;"></span></em><br /><em><span style="font-family:times new roman;color:#3366ff;">Serve Allah, and keep your duty unto Him; that is better for you if you did but know. You serve instead of Allah only idols, and you only invent a lie. Lo! Those whom you serve instead of Allah own no provision for you. So seek your provision from Allah, and serve Him, and give thanks unto Him, (for) unto Him you will be brought back.</span></em> (<em><span style="font-size:85%;">Koran xxix. 16-17</span></em>)<br /><br />The people of Ur decided to give <span style="color:#666666;">Abraham</span> the worst punishment they could find: he was to be burnt to death. On the chosen day all the people gathered in' the centre of the city and even the King of Ur was there. <span style="color:#666666;">Abraham</span> was then placed inside a special building filled with wood. The wood was lit. Soon the fire became so strong that the people were pushed back by the flames. But <span style="color:#666666;">Allah</span> said:<br /><em><span style="color:#3366ff;"><span style="font-family:times new roman;"></span></span></em><br /><em><span style="color:#3366ff;"><span style="font-family:times new roman;">O fire, be coolness and peace for Abraham.</span> </span></em>(<span style="font-size:85%;">Koran xxi.69</span>)<br /><br />The people waited until the fire had completely died down, and it was then that they saw <span style="color:#666666;">Abraham</span> still sitting there as though nothing had happened! At that moment they were utterly confused. They were not, however, moved by the miracle that had just happened before their very eyes. Still <span style="color:#666666;">Abraham</span> tried to persuade his own dear father, who was named <span style="color:#666666;">Azar</span>, not to worship powerless, un-seeing, un-hearing statues. <span style="color:#666666;">Abraham</span> explained that special knowledge had come to him and implored his father, <em><span style="color:#3366ff;"><span style="font-family:times new roman;">‘So follow me and I will lead you on the right path. O my father! Don't serve the Devil.'</span> </span></em>But Azar would not listen. He threatened his son with stoning if he continued to reject the gods of Ur. He ordered <span style="color:#666666;">Abraham</span> to leave the city with these words: <em><span style="font-family:times new roman;color:#3366ff;"></span></em><br /><em><span style="font-family:times new roman;color:#3366ff;"></span></em><br /><em><span style="font-family:times new roman;color:#3366ff;">'Depart from me a long while.'</span></em> <span style="color:#666666;">Abraham</span> said, <em><span style="font-family:times new roman;color:#3366ff;">'Peace be upon you! I shall ask my Lord's forgiveness for you. Surely He was ever gracious to me.’</span></em> ( <span style="font-size:85%;">Koran xix.43-7</span>)<br /><br />Imagine how terrible it must have been for him to leave his home, his family and all that he knew, and set out across the wilderness into the unknown. But at the same time, how could he have remained among people who did not believe in <span style="color:#666666;">Allah </span>and who worshipped statues? <span style="color:#666666;">Abraham</span> always had a sense that <span style="color:#666666;">Allah</span> cared for him and he felt <span style="color:#666666;">Allah </span>near him as he traveled.<br />At last, after a long hard journey, he arrived at a place by the Mediterranean Sea, not far from Egypt. There he married a noble woman by the name of <span style="color:#666666;">Sarah</span> and settled in the land of Palestine.<br />Many years passed but <span style="color:#666666;">Abraham </span>and his wife were not blessed with any children. In the hope that there would be a child, and in keeping with tradition, <span style="color:#666666;">Sarah</span> suggested that <span style="color:#666666;">Abraham</span> should marry <span style="color:#666666;">Hagar</span>, her Egyptian handmaid. Soon after this took place, <span style="color:#666666;">Hagar</span> had a little boy named <span style="color:#666666;">Ishmael</span>.<br />Some time later <span style="color:#666666;">Allah</span> promised <span style="color:#666666;">Abraham</span> another son, but this time the mother of the child would be his first wife, <span style="color:#666666;">Sarah</span>. This second son would be called <span style="color:#666666;">lsaac.</span> <span style="color:#666666;">Allah</span> also told <span style="color:#666666;">Abraham </span>that from his two sons-<span style="color:#666666;">lshmael</span> and <span style="color:#666666;">lsaac</span>-two nations and three religions would be founded and because of this he must take <span style="color:#666666;">Hagar</span> and <span style="color:#666666;">lshmael</span> away from Palestine to a new land. These events were an important part of <span style="color:#666666;">Allah's</span> plan, for the descendants of <span style="color:#666666;">lshmael</span> would form a nation from which would come a great Prophet, who would guide the people in the way of <span style="color:#666666;">Allah.</span> This was to be <span style="color:#666666;">Muhammad</span>, the Messenger of Allah, p.b.u.h. From the descendants of <span style="color:#666666;">Sarah's</span> child, <span style="color:#666666;">lsaac</span>, would come <span style="color:#666666;">Moses</span> and <span style="color:#666666;">Jesus</span>.<br />So it was that <span style="color:#666666;">Abraham</span>, <span style="color:#666666;">Hagar</span>, and l<span style="color:#666666;">shmael</span> left Palestine. They traveled for many days until finally they reached the arid valley of Bacca (later to be called Mecca), which was on one of the great caravan routes. There was no water in the valley and although <span style="color:#666666;">Hagar</span> and <span style="color:#666666;">lshmael</span> only had a small supply of water left, <span style="color:#666666;">Abraham</span> left them there knowing <span style="color:#666666;">Allah</span> would take care of them.<br />Soon all the water was gone. The child began to grow weak from thirst. There were two hills nearby, one called Safa and the other Marwah. <span style="color:#666666;">Hagar</span> went up one hill and looked into the distance to see if she could find any water, but found none. So she went to the other hill and did the same. She did this seven times. Then sadly she returned to her son, and to her great surprise and joy she found a spring of water bubbling out of the earth near him. This spring, near which the mother and child settled, was later called Zamzam. The area around it became a place of rest for the caravans traveling across the desert and in time grew into the famous trading city of Mecca.<br /><br />From time to time <span style="color:#666666;">Abraham</span> traveled from Palestine to visit his family and he saw <span style="color:#666666;">Ishmael </span>grow into a strong young man. It was during one of these visits that <span style="color:#666666;">Allah</span> commanded them to rebuild the Ka'bah - the very first place where people had worshipped Allah.<br />They were told exactly where and how to build it. It was to be erected by the well of Zamzam and built in the shape of a cube. In its eastern corner was to be placed a black stone that had fallen to earth from heaven. An angel brought the stone to them from the nearby hill of Abu Qubays.<br /><br /><span style="color:#666666;">Abraham</span> and <span style="color:#666666;">Ishmael</span> worked hard to rebuild the Ka'bah and as they did so they prayed to <span style="color:#666666;">Allah</span> to send a Prophet from among their descendants.<br /><em><span style="font-family:times new roman;color:#3366ff;"></span></em><br /><em><span style="font-family:times new roman;color:#3366ff;">And when Abraham and Ishmael were raising the foundations of the House, (Abraham prayed): 'Our Lord! Receive this from us; Thou, only Thou, art the All-hearing, the All-knowing; Our Lord! And make us submissive unto Thee and of our seed a nation submissive unto Thee, and show us our ways of worship, and turn toward us. Lo! Thou, only Thou, art the Relenting, the Merciful. Our Lord! And raise up in their midst a messenger from among them who shall recite unto them Thy revelations, and shall instruct them in the Scripture and in wisdom and shall make them grow. Lo! Thou, only Thou, art the Mighty, Wise. </span></em>(<em><span style="font-size:85%;">Koran ii. 127-9</span></em>)<br /><br />When the Ka'bah was completed, <span style="color:#666666;">Allah</span> commanded <span style="color:#666666;">Abraham</span> to call mankind to pilgrimage to His Holy House. <span style="color:#666666;">Abraham</span> wondered how anyone could hear his call. <span style="color:#666666;">Allah</span> said, 'You call and I will bring them.' This was how the pilgrimage to the Ka 'bah in Mecca was established and when Muslims make the pilgrimage today they continue to answer the age-old call of <span style="color:#666666;">Abraham.<br /></span><br />THE CHILDREN OF <span style="color:#666666;">ISHMAEL</span> OVER the years <span style="color:#666666;">Ishmael's</span> children themselves had children. His descendants increased and formed tribes which spread out all over Arabia. One of these tribes was called Quraysh. Its people never moved away from Mecca and always lived near the Ka'bah.<br />One of the duties of the leader of Quraysh was to look after those who came on pilgrimage to the Ka'bah. The pilgrims would come from all over Arabia and it was a great honor to provide them with food and water. As time passed, however, the Arabs stopped worshipping <span style="color:#666666;">Allah</span> directly and started bringing idols back with them from the different countries they visited. These idols were placed at the Ka 'bah, which was no longer regarded as the Sanctuary of <span style="color:#666666;">Allah,</span> as <span style="color:#666666;">Abraham</span> had intended it. It was, however, still respected by the Arabs. Around this time the well of Zamzam disappeared beneath the sand.<br />Also at this time, Qusayy, one of the leaders of Quraysh, became ruler over Mecca. He held the keys of the temple and had the right to give water to the pilgrims, to feed them, to take charge of meetings, and to hand out war banners before battle. It was also in his house that Quraysh settled their affairs.<br />After Qusayy's death, his son ‘Abdu Manaf, who had become famous during his father's lifetime, took over the leadership of Quraysh. After him came his son Hashim. It is said that Hashim was the first to begin the two great caravan journeys of Quraysh, one in the summer to Syria and the north, and one in the winter to Yemen and the south. As a result, Mecca grew rich and became a large and important centre of trade.<br />One summer Hashim went north to buy goods to sell in Yemen. On his way he stopped in Yathrib to trade in the market and there he saw a beautiful woman. She was Salma, the daughter of 'Amr ibn Zeid, who was from a much respected family. Hashim proposed marriage to her and was accepted because he was an honorable and distinguished man. In time, Salma gave birth to a beautiful son and as some of his hair was white they called him Shaybah, which in Arabic means 'grey-haired'. Mother and son stayed in the cooler, healthier climate of Yathrib, while Hashim returned to Mecca, but he would visit them each time he took his caravan to the north. During one of these journeys, however, Hashim became ill and died. Shaybah, a handsome, intelligent boy, grew up in his uncle's house in Yathrib. He was proud of being the son of Hashim ibn 'Abdi Manaf, the head of Quraysh, guardian of the Ka'bah and protector of the pilgrims, even though he had not known his father, who had died while Shaybah was very young.<br />At Hashim's death his brother al-Muttalib took over his duties and responsibilities. He traveled to Yathrib to see his nephew, Shaybah, and decided that as the boy would one day inherit his father's place, the time had come for him to live in Mecca.<br />It was hard for Salma, Shaybah's mother, to let her son go with his uncle but she finally realized that it was for the best. Al-Muttalib returned to Mecca, entering the city at noon on his camel with Shaybah behind him. When the people of Mecca saw the boy they thought he was a slave and, pointing at him, called out' 'Abd al-Muttalib', 'Abd' being the Arabic for 'slave'. Al-Muttalib told them that Shaybah was not a slave but his nephew who had come to live with them. From that day on, however, Shaybah was always affectionately called 'Abd al-Muttalib.<br />On the death of al-Muttalib, who died in Yemen where he had gone to trade, 'Abd al-Muttalib took his place. He became the most respected member of his family, loved and admired by all. He was, however, unlike those Arabs who had given up the teachings of <span style="color:#666666;">Abraham</span>.<br /><br />THE PROMISE AT ZAMZAM<br />The well of Zamzam, which disappeared when the Arabs placed idols at the Ka'bah, remained buried under the sand. Thus, for many years the people of Quraysh had to fetch their water from far away. One day 'Abd al-Muttalib was very tired from doing this and fell asleep next to the Ka 'bah. He had a dream in which he was told to dig up Zamzam. When he woke up he was puzzled because he did not know what Zamzam was, the well having disappeared many years before he was born. The next day he had the same dream, but this time he was told where to find the well.<br />'Abd al-Muttalib had one son at that time, and together they began to dig. The work was so difficult that 'Abd al-Muttalib made an oath to Allah that if one day he were to have ten sons to help him and stand by him; in return he would sacrifice one of them in <span style="color:#666666;">Allah’s</span> honor. After working for three days they finally found the well of Zamzam. Pilgrims have been drinking from it ever since.<br />The years passed by and 'Abd al-Muttalib did have ten sons. They grew into fine, strong men and the time came for him to keep his promise to <span style="color:#666666;">Allah</span>. He told his sons about the promise and they agreed that he had to sacrifice one of them. To see which one it would be, they decided to draw lots, which was the custom of Quraysh when deciding important matters. 'Abd al-Muttalib told each son to get an arrow and write his own name upon it and then to bring it to him. This they did, after which he took them to the Ka 'bah where there was a man whose special task it was to cast arrows and pick one from among them. This man solemnly proceeded to do this. On the arrow he chose was written the name of 'Abd Allah, the youngest and favorite son of 'Abd al-Muttalib. Even so, the father took his son near the Ka'bah and prepared to sacrifice him.<br />Many of the Quraysh leaders were present and they became very angry because 'Abd Allah was very young and much loved by everyone. They tried to think of a way to save his life. Someone suggested that the advice of a wise old woman who lived in Yathrib should be sought, and so 'Abd al-Muttalib took his son and went to see if she could decide what to do. Some of the Meccans went with them and when they got there the woman asked, 'What is the price of a man's life?'<br />They told her, 'Ten camels', for at that time if one man killed another, his family would have to give ten camels to the dead man's family in order to keep the peace among them. So the woman told them to go back to the Ka'bah and draw lots between 'Abd Allah and ten camels. If the camels were chosen, they were to be killed and the meat given to the poor. If 'Abd Allah was picked then ten more camels were to be added and the lots drawn again and again until they finally fell on the camels.<br />'Abd al-Muttalib returned to the Ka'bah with his son and the people of Mecca. There they started to draw lots between 'Abd Allah and the camels, starting with ten camels. 'Abd al-Muttalib prayed to <span style="color:#666666;">Allah</span> to spare his son and everyone waited in silence for the result. The choice fell on 'Abd Allah, so his father added ten more camels. Again the choice fell on 'Abd Allah, so they did the same thing again and again, adding ten camels each time. Finally they reached one hundred camels, and only then did the lot fall on the camels.<br />'Abd Allah was saved and everyone was very happy. 'Abd al-Muttalib, however, wanted to make sure that this was the true result so he repeated the draw three times and each time it fell on the camels. He then gave thanks to <span style="color:#666666;">Allah</span> that He had spared 'Abd Allah's life. The camels were sacrificed and there was enough food for the entire city, even the animals and birds.<br />'Abd Allah grew up to be a handsome young man and his father eventually chose Aminah, the daughter of Wahb, as a wife for him. It was a good match, for she was the finest of Quraysh women and 'Abd Allah the best of the men. He spent several months with his wife but then he had to leave her and travel with one of the caravans to trade with Syria. On his way back to Mecca from Syria 'Abd Allah became ill and had to stop off in Yathrib to recover. The caravan, however, continued on its way and arrived back in Mecca without him. On hearing of 'Abd Allah’s illness, 'Abd al-Muttalib sent another son, al-Harith, to bring 'Abd Allah back to Mecca, but he was too late. When he arrived in Yathrib 'Abd Allah was dead.<br />Aminah was heart-broken to lose her husband and the father of the child she would soon give birth to. Only <span style="color:#666666;">Allah </span>knew that this orphan child would one day be a great Prophet.<br /><br />THE ELEPHANT REFUSES TO MOVE<br />ABRAHAH, who came from Abyssinia - a country in Africa - conquered Yemen and was made vice-regent there. Later, he noticed that at a certain time of the year large numbers of people would travel from all over Yemen and the rest of Arabia to Mecca. He asked the reason for this and was told that they were going on pilgrimage to the Ka 'bah.<br />Abrahah hated the idea of Mecca being more important than his own country, so he decided to build a church of colored marble, with doors of gold and ornaments of silver, and ordered the people to visit it instead of the Ka'bah. But no one obeyed him.<br />Abrahah became angry and decided to destroy the Ka'bah. He prepared a large army led by an elephant and set off towards Mecca. When the Meccans heard that he was coming they became very frightened. Abrahah's army was huge and they could not fight it. But how could they let him destroy the Holy Ka'bah? They went to ask the advice of their leader, 'Abd al-Muttalib.<br />When Abrahah arrived outside Mecca, 'Abd al-Muttalib went to meet him. Abrahah said, 'What do you want?'<br />Abrahah had taken 'Abd al-Muttalib's camels, which he had found grazing as he entered Mecca, so 'Abd al-Muttalib replied, 'I want my camels back.' Abrahah was very surprised and said, 'I have come to destroy your Holy Ka'bah, the holy place of your fathers, and you ask me about some camels?'<br />'Abd al-Muttalib replied calmly, 'The camels belong to me; the Ka'bah belongs to <span style="color:#666666;">Allah</span> and He will protect it. ‘Then he left Abrahah and went back to Quraysh and ordered them to leave Mecca and wait for their enemies in the mountains.<br />In the morning Abrahah prepared to enter the town. He put armor on his elephant and drew up his troops for battle. He intended to destroy the Ka'bah and then return to Yemen. At that moment, however, the elephant knelt down and refused to get up, mo matter how much the soldiers tried to get it to move by beating it. But when they turned its face in the direction of Yemen it immediately got up and started off. In fact, it did the same in any other direction, but as soon as they pointed it towards Mecca it knelt down again.<br />Suddenly, flocks of birds appeared from over the sea. Each bird carried three stones as small as peas and they dropped them on Abrahah’s army. The soldiers suddenly fell ill. Even Abrahah was hit by the stones and fled in fear with the rest of his army back to Yemen, where he later died. On seeing their enemy flee, the Arabs came down from the mountains to the Ka'bah and gave thanks to <span style="color:#666666;">Allah.</span><br /><br />After this, Quraysh gained great respect and became known as 'the people of <span style="color:#666666;">Allah</span>’, and the year in which these events took place, 570 A.D., was named the ‘Year of the Elephant'. In that year Allah had saved the Ka’bah and He would soon bring forth a Prophet from among Quraysh.<br /><br /><span style="font-family:times new roman;color:#3366ff;"><em><strong>In the Name of Allah, the Beneficent, the Merciful</strong></em>.</span><br /><span style="font-family:times new roman;color:#3366ff;"><em>Hast thou not seen how thy Lord dealt with the owners of the Elephant?Did He not bring their stratagem to naught, And. send against them swarms of flying creatures, Which pelted them with stones of baked clay, And made them like green crops devoured (by cattle)?</em></span> (<em><span style="font-size:85%;">Koran CV. 1-5</span></em>)<br /><br />THE PROPHET IS BORN<br />ONE day, while traveling north, one of the Arab tribes from Mecca met a hermit in the desert. Some of the men stopped to speak with him. Hermits were known to be wise and the Arabs often asked their advice.<br />The hermit asked where they had come from. When they replied that they were from Mecca, he told them that <span style="color:#666666;">Allah </span>would soon send a prophet, who would come from their people. They asked the name of this prophet and the hermit answered that his name would be <span style="color:#666666;">Muhammad</span> and that he would guide them to a new way of life.<br />Meanwhile in Mecca, Aminah, although saddened by the loss of her husband, felt especially well and strong as she awaited the birth of her baby. During this time she dreamt of many things. On one occasion it was as if a great light were shining out of her, and on another she heard a voice telling her that she would have a boy and that his name would be <span style="color:#666666;">Muhammad</span>. She never forgot that voice but she told no one about it.<br />On Monday, the twelfth day of Rabi al-Awwal in the Year of the Elephant, Aminah gave birth to a son. <span style="color:#666666;">Allah </span>sends man many signs when one of His chosen Prophets is born. And on that twelfth day of Rabi al-Awwal in the year 570 A.D., many such signs were seen. Some were seen by Jewish scholars who had read in their scriptures of a coming Prophet. One of these learned men in Yathrib, for instance, saw a brilliant new star he had never seen before as he studied the heavens that night. He called the people around him and, pointing the star out to them, told them a Prophet must have been born.<br />That same night another Jew was passing by the meeting place of the leaders of Quraysh in Mecca. He asked them if a baby boy had just been born and told them that if it were true, this would be the Prophet of the Arab nation.<br />Aminah sent news of the birth to her father-in-law, 'Abd al-Muttalib, who was sitting near the Ka'bah at the time. He was very happy and began at once to think of a name for the boy. An ordinary name would not do. Six days came and went and still he had not decided. But on the seventh day, as he lay asleep near the Ka'bah, 'Abd al-Muttalib dreamt that he should give the baby the unusual name of <span style="color:#666666;">Muhammad</span>, just as Aminah herself had dreamt. And so the child was called <span style="color:#666666;">Muhammad</span> (<span style="font-size:78%;">p.b.u.h</span>.), which means 'the Praised One'.<br />When 'Abd al-Muttalib told the leaders of Quraysh what he had named his grandson, many of them asked, 'Why did you not choose the sort of name that is used by our people?'<br />At once he replied, 'I want him to be praised by <span style="color:#666666;">Allah</span> in the heavens and praised by men on earth.'<br /><br />A TIME WITH HALIMAH<br />LIKE many other women in Mecca, Aminah decided to send her son away from the city for his early years to the desert where it was more healthy. Women from the desert used to come to Mecca to collect the new babies and they would then keep them until they developed into strong children, for which they were well paid by the parents.<br />Among the women who traveled to Mecca to fetch a new baby at the time Aminah's son was born, was a Bedouin woman called Halimah. With her was her husband and baby son. They had always been very poor, but this year things were harder than ever because there had been famine. The donkey that carried Halimah on the journey was so weak from hunger that he often stumbled. Halimah's own baby son cried all the time because his mother could not feed him properly. Even their she-camel did not give them one drop of milk. Halimah did not know what to do. She thought to herself, 'How can I possibly feed another baby when I haven't got enough milk even for my own son?'<br />At last they reached Mecca. All the other women of the tribe to which Halimah belonged, the Bani Sa'd, found a child to take back with them, but not Halimah. The only baby left was <span style="color:#666666;">Muhammad</span> (<span style="font-size:78%;">p.b.u.h</span>.). Usually the father paid the wet-nurse but <span style="color:#666666;">Muhammad's</span> father was dead. So no one wanted to take him, even though he was from one of the noblest families of Quraysh. Halimah did not want to take him either, but she did not want to be the only woman to go back to her tribe without a baby to bring up. She asked her husband whether she should take <span style="color:#666666;">Muhammad</span> (<span style="font-size:78%;">p.b.u.h</span>.) or not. He advised her to do so, adding, 'Perhaps <span style="color:#666666;">Allah</span> will bless us because of him.'<br />They started on the return journey and as soon as Halimah began to feed <span style="color:#666666;">Muhammad</span> (<span style="font-size:78%;">p.b.u.h</span>.) her milk suddenly increased and she had enough for him as well as her baby son. When they were back home, everything began to change. The land became green, and the date trees, one of their main sources of food, gave lots of fruit. Even the sheep and their old she-camel began to give plenty of milk. Halimah and her husband knew that this good fortune had come because they had the new baby, <span style="color:#666666;">Muhammad</span> (<span style="font-size:78%;">p.b.u.h</span>.), whom they had come to love as if he were their own son.<br />When <span style="color:#666666;">Muhammad</span> (<span style="font-size:78%;">p.b.u.h</span>.) was two years old, Halimah took him back to his mother. She pleaded with Aminah, however, to let her keep him for a little longer and to her great joy the mother agreed.<br />During his time with Halimah’s family in the desert, <span style="color:#666666;">Muhammad</span> (<span style="font-size:78%;">p.b.u.h</span>.) played with her children and together they would take the sheep out to graze. At other times, however, Halimah would often find him sitting alone.<br />It is said that on one occasion, two angels came to <span style="color:#666666;">Muhammad</span> (<span style="font-size:78%;">p.b.u.h</span>.) and washed his heart with snow. In this way Allah made his heart pure for He intended <span style="color:#666666;">Muhammad</span> (<span style="font-size:78%;">p.b.u.h</span>.) to be greater than any man ever born and to become <span style="color:#ff6666;">the Seal of the Prophets</span>.<br /><br /><span style="color:#3366ff;">In the Name of Allah, the Beneficent, the Merciful <span style="font-size:85%;"><em>Did We not expand thy breast for thee And eased thee of thy burden Which weighed down thy back; And exalted thy fame? So truly with hardship comes ease, Truly with hardship comes ease. So when thou art relieved, still toil And strive to please thy Lord</em></span>.</span> (<span style="font-size:85%;">Koran xciv. 1-8</span>)<br /><span style="font-family:times new roman;color:#3366ff;"><em><span style="color:#000000;"></span></em></span><br />When Halimah finally took <span style="color:#666666;">Muhammad</span> (p.b.u.h.) back to Aminah, he was a healthy, strong boy. Later he would look back with joy on the time he had spent with Halimah, and he always thought of himself as one of the Bani Sa'd.<br /><br />THE ORPHAN’S CHILDHOOD<br /><span style="color:#666666;">MUHAMMAD</span> (p.b.u.h.) returned to live with his mother in Mecca when he was about three years old. Three years later Aminah decided to take her son to visit his uncles in Yathrib. She told her maid, Barakah, to prepare everything they would need for the long journey, and then they joined one of the caravans going there.<br />They stayed in Yathrib a month and Muhammad (p.b.u.h.) enjoyed the visit with his cousins. The climate there was very pleasant and he learned to swim and to fly a kite. On their way back to Mecca, however, Aminah became ill and died. She was buried in the village at al-Abwa not far from Yathrib. Muhammad (p.b.u.h.) returned sadly to Mecca with his mother's maid. He was now six years old and had lost both his father and mother. He was then adopted by his grandfather, 'Abd al-Muttalib, who loved him dearly and kept him by his side at all times.<br />It was the custom of 'Abd al-Muttalib to sit on a blanket near the Ka'bah. There he was always surrounded by people who had come to speak to him. No one was allowed to sit on the blanket with him, however, except his grandson Muhammad (p.b.u.h.), which shows how close they were to each other. Many times 'Abd al-Muttalib was heard to say: 'This boy will be very important one day.'<br />Two years later 'Abd al-Muttalib became ill and Muhammad (p.b.u.h.) stayed by him constantly. 'Abd al-Muttalib told his son, Abu Talib, to adopt Muhammad (p.b.u.h.) after his death, which he did. Abu Talib had many children of his own, but Muhammad (p.b.u.h.) immediately became part of his family and the favorite child.<br />The time came for Quraysh to prepare a caravan to go to Syria. Abu Talib was going with them and he took Muhammad (p.b.u.h.) along. It was Muhammad's first journey to the north. After days of travel, the caravan arrived at a place near Syria where the Romans used to come to trade with the Arabs. Near this marketplace lived a monk called Bahira. His cell had been used by generations of monks before him and contained ancient manuscripts.<br />Bahira saw the caravan in the distance and was amazed to see that over it was a large white cloud. It was the only cloud in a clear blue sky and it appeared to be shading one of the travelers. The monk was even more surprised to see that the cloud seemed to follow the caravan but disappeared when the person it was shading sat down under a tree. Bahira knew from the scriptures that a prophet was expected to come after Jesus and it had been his wish to see this prophet before he died. Realizing that what he had just seen was a miracle, he began to think that his wish might, after all, come true.<br />The monk sent an invitation to the Meccans to come and eat with him. The Arabs were surprised because they often passed by and Bahira had never invited them before. When the group was all together for the meal, the monk said, 'Is this everyone?'<br />'No', someone said, 'a boy was left watching the camels.'<br />Bahira insisted that the boy should join them. The boy was Muhammad (p.b.u.h.). When he arrived Bahira said nothing, but watched him all through the meal. He noticed many things about his appearance which fitted the description in the old manuscripts. Later on he took him aside and asked Muhammad (p.b.u.h.) many questions. He soon found out how he felt about the idols in the Ka 'bah. When Bahira tried to make him swear by them, as the Arabs used to do, Muhammad (p.b.u.h.) said, 'There is nothing in this world that I hate more'. They talked together about Allah, and about Muhammad's life and family. What was said made Bahira certain that this was indeed the Prophet who would follow Jesus.<br />Then the monk went to Abu Talib and asked him how he was related to Muhammad (p.b.u.h.). Abu Talib told him that Muhammad (p.b.u.h.) was his son. Bahira replied that this could not be so because the boy was destined to grow up an orphan, and he ordered Abu Talib to watch over Muhammad (p.b.u.h.) with great care.<br />There are many stories told about Muhammad's youth. Some tell of how he used to take the family's sheep to graze and was always kind to them. While they grazed he would sit thinking about the mysteries of nature. Unlike those around him, he never worshipped the idols and never swore by them. He also wondered why people were always struggling for power and money, and this saddened him and made him feel lonely, but he kept his feelings to himself. He was a quiet, thoughtful boy, and rarely played with other boys of his age.<br />On one occasion, however, Muhammad (p.b.u.h.) went with some of the boys to a wedding in Mecca. When he reached the house he heard the sounds of music and dancing but just as he was about to enter he suddenly felt tired and, sitting down, fell asleep. He didn't wake up until late the next morning and thus missed the celebrations. In this way Allah prevented him from doing anything foolish for He was keeping Muhammad (p.b.u.h.) for something much more important.<br /><br />The Prophet’s Marriage<br />By the time Muhammad (p.b.u.h.) was twenty-five he was famous for his honesty. He was respected by everyone, even the elders of Mecca. The purity of his nature increased with the years. It seemed he had an inner knowledge that other people did not have. He believed in one God-Creator of the world and he worshipped Him with all his heart and with all his soul. Muhammad (p.b.u.h.) was the finest of his people, the most kind, truthful and reliable person in Mecca. He was known among Quraysh as 'the trustworthy' (al-Amin) because of the good qualities Allah had given him. He spent many quiet hours in a cave in Mount Hira, not far from Mecca, thinking about Allah.<br />Among Quraysh was a respected and wealthy woman named Khadijah. She was involved in trade and on hearing of Muhammad's reputation, sent for him and asked him to take her goods and trade with them in Syria. Muhammad (p.b.u.h.) agreed and left for Syria with one of Khadijah's caravans. With him went her slave, Maysarah, and they spent a great deal of time talking together. Maysarah soon came to admire Muhammad (p.b.u.h.). He thought he was quite different from all the other men of Quraysh.<br />Two unusual events took place during this journey which puzzled Maysarah very much. The first happened when they stopped to rest near the lonely home of a monk. Muhammad (p.b.u.h.) sat under a tree while Maysarah was busy with some work. The monk came up to Maysarah and asked, 'Who is the man resting under the tree?'<br />'One of Quraysh, the people who guard the Ka’bah', said Maysarah.<br />'No one but a Prophet is sitting beneath this tree', replied the monk.<br />The second event occurred on the journey back to Mecca. It happened at noon, when the sun is at its hottest. Maysarah was riding behind Muhammad (p.b.u.h.) and as the sun grew hotter he saw two angels appear above Muhammad (p.b.u.h.) and shield him from the sun's harmful rays.<br />The trading was very successful and Muhammad (p.b.u.h.) made more profit for Khadijah than she had ever received before. When they arrived back in Mecca Maysarah told Khadijah everything about the trip and what he had noticed about Muhammad's character and behavior.<br />Khadijah was a widow in her forties and as well as being rich and highly respected she was also very beautiful. Many men wanted to marry her but none of them suited her. When she met Muhammad (p.b.u.h.), however, she thought he was very special. She sent a friend to ask Muhammad (p.b.u.h.) why he was not married. Muhammad (p.b.u.h.) said that it was because he had no money, to which the friend replied: 'Supposing a rich, beautiful and noble lady agreed to marry you?' Muhammad (p.b.u.h.) wanted to know who that could be. The friend told him it was Khadijah. Muhammad (p.b.u.h.) was very happy, because he greatly respected Khadijah. He went with his uncles, Abu Talib and Hamzah, to Khadijah’s uncle, and asked his permission to marry her. The uncle gave his permission and soon after, Muhammad (p.b.u.h.) and Khadijah were married.<br />Their marriage was a joyful one and Muhammad (p.b.u.h.) and Khadijah were well suited. Their life together, however, was not without some sadness. They were blessed with six children, two sons and four daughters. Sadly their first born, a son called Qasim, died shortly before his second birthday, and their last child, also a son, only lived for a short time. Happily, their four daughters - Zaynab, Ruqayyah, Umm Kulthiim, and Fatimah - all survived.<br />For a few years Muhammad (p.b.u.h.) lived a calm and quiet life as a merchant in Mecca. His wisdom benefited many people. One such time was when Quraysh decided to rebuild the Ka’bah. It was a difficult decision for them because they had to knock it down before rebuilding it and the people were afraid that Allah might be angry with them for knocking down His sanctuary. At last one of the wise old men of Quraysh decided to begin, then everybody followed him.<br />They worked until they reached down to the first foundation that Abraham had built. As soon as they began to remove the stones of this foundation, however, the whole of Mecca began to shake. They were so afraid that they decided to leave these stones where they were and build on top of them. Each tribe brought stones and they built the Ka'bah up until they reached the place where the black stone was to be set. They then began to argue about who should have the honor of carrying the black stone and lifting it to its place in one of the corners of the Ka’bah. They almost came to blows but fortunately one of the men offered a solution. He suggested that they should be guided by the first person to enter the place of worship. They all agreed and as Muhammad (p.b.u.h.) was the first to enter everyone was pleased, because they all trusted him.<br />They told him the cause of the argument and he asked them to bring a large cloak. They did as he asked, and after spreading the cloak on the ground. he placed the black stone in the centre of it. Then he asked a man from each tribe to hold one edge of the cloak and together to raise it to the height where the stone should be set. When this was done, he took the stone off the cloak and put it into place himself.<br />This story shows how all Quraysh respected and trusted Muhammad (p.b.u.h.) and how, by his wisdom and good sense, he was able to keep the peace.<br /><br />THE COMING OF THE ARCHANGEL GABRIEL<br />MUHAMMAD (p.b.u.h.) believed that there was only one Allah, Creator of the sun, the moon, the earth, the sky, and of all living things, and that all people should worship only Him. Muhammad (p.b.u.h.) would often leave the crowded city and go to the cave in Mount Hira). He liked to be alone there, away from all thoughts of the world and daily life, eating and drinking little.<br />In his fortieth year, <span style="color:#666666;">Muhammad</span> (<span style="font-size:78%;">p.b.u.h</span>.) left Mecca to spend Ramadan, the traditional month of retreat, in the cave. In the second half of Ramadan, <span style="color:#666666;">Allah </span>began to reveal His message for mankind through <span style="color:#666666;">Muhammad</span> (<span style="font-size:78%;">p.b.u.h</span>.). This first Revelation occurred as follows. The Archangel Gabriel came to <span style="color:#666666;">Muhammad</span> (<span style="font-size:78%;">p.b.u.h</span>.) in the cave and commanded him to <em><span style="color:#3366ff;">'Read'.</span></em><br /><span style="color:#666666;">Muhammad </span>(<span style="font-size:78%;">p.b.u.h</span>.) replied <em><span style="color:#3366ff;">'I cannot read.'<br /></span></em>At this the Archangel took <span style="color:#666666;">Muhammad</span> (<span style="font-size:78%;">p.b.u.h</span>.) in his arms and pressed him to him until it was almost too much to bear. He then released him and said again 'Read.'<br />I cannot', replied <span style="color:#666666;">Muhammad</span> (<span style="font-size:78%;">p.b.u.h</span>.), at which the Archangel embraced him again. For the third time the Archangel commanded Muhammad (p.b.u.h.) to read, but still he said he could not and was again embraced. On releasing him this time, however, the Archangel Gabriel said:<br /><br /><span style="font-size:85%;color:#3366ff;"><em>Read: In the Name of thy Lord who createth, Createth man from a clot. Read: And thy Lord is the Most Generous Who teacheth by the pen, Teacheth man that which he knew not.</em></span> (<em><span style="font-size:85%;">Koran XCVi.I-5</span></em>)<br /><br /><span style="color:#666666;">Muhammad</span> (<span style="font-size:78%;">p.b.u.h</span>.) repeated these verses, just as the Archangel had said them. When the Archangel was sure <span style="color:#666666;">Muhammad</span> (<span style="font-size:78%;">p.b.u.h</span>.) knew them by heart, he went away.<br />Now that he was alone <span style="color:#666666;">Muhammad</span> (<span style="font-size:78%;">p.b.u.h</span>.) could not understand what had happened to him. He was terribly afraid and rushed out of the cave. Perhaps the cave was haunted? Perhaps the devil had taken a hold of his mind?<br />But he was stopped by a voice from heaven which said: 'O <span style="color:#666666;">Muhammad</span>, you are the Messenger of <span style="color:#666666;">Allah</span>, and I am Gabriel. ' He looked up at the sky and wherever he turned he saw the Archangel Gabriel.<br />In a state of confusion he returned home to Khadijah. When his wife saw him she became very worried as he began to shiver, as though in a fever. He asked her to wrap him in blankets, which she did. After awhile he recovered sufficiently to tell her what had happened at Hira. Khadijah believed all that he told her and with great respect said: 'Be happy, 0 son of my uncle and be confident. Truly I swear by Allah who has my soul in His hands, that you will be our people's Prophet.' Muhammad (p.b.u.h.), the Messenger of Allah, was eased by her faith in him, but after all that had happened he was exhausted and fell fast asleep.<br />Khadijah left the Prophet (p.b.u.h.) sleeping and went to see her cousin, Waraqah ibn Nawfal, to ask him what he thought about all that had happened. Waraqah was a very wise man who had read many books and had become a Christian after studying the Bible. He told Khadijah that Muhammad (p.b.u.h.) had been chosen by Allah to be His Messenger. Just as the Archangel Gabriel had come to Moses before and had ordered him to guide his people, so, too, would Muhammad (p.b.u.h.) be the Prophet of his people. But Waraqah warned that all the people would not listen to the Prophet (p.b.u.h.) and some would mistreat his followers. He must, however, be patient because he had a great message for all the world.<br />From that day on, the Archangel Gabriel came often to the Prophet (p.b.u.h.) and the verses he taught him, the message from Allah to man, were later written down, and are known to us as the Holy Koran.<br /><br />THE FIRST MUSLIMS<br />AFTER that momentous day in the month of Ramadan, Revelation came again and again to the Prophet (p.b.u.h.). He understood now what he had to do and prepared himself for what was to come. Only a strong and brave man, helped by Allah, can be a true prophet because people often refuse to listen to Allah's message.<br />Khadijah was the first to believe the Prophet (<span style="font-size:78%;">p.b.u.h</span>.) and accept as true what he brought from Allah. Through her, Allah made things easier for the Prophet (p.b.u.h.). Khadijah strengthened him, helped him spread his message, and stood up to the people who were against him.<br />Then Revelation ceased for a time. The Prophet (<span style="font-size:78%;">p.b.u.h</span>.) was upset and unhappy, thinking that Allah had left him, or that he might have angered Allah in some way so that Allah no longer thought him worthy of His message. However, the Archangel Gabriel came back to him and brought this surah, or chapter, of the Koran:<br /><br /><span style="font-size:85%;color:#3366ff;"><em>In the Name of Allah, the Beneficent, the Merciful By the morning hours And by the night when it is stillest, Thy Lord hath neither forsaken thee nor doth He hate thee, And verily the Last will be better for thee than the First. And verily thy Lord will give unto thee so that thou wilt be content. Did He not find thee an orphan and protect thee? Did He not find thee wandering and guide thee? Did He not find thee destitute and enrich thee? Therefore the orphan oppress not, Therefore the beggar drive not away, And as for thy Lord's blessing, declare it.</em></span> (<span style="font-size:85%;">Koran xciii.I-II</span>)<br /><br />The Prophet (<span style="font-size:78%;">p.b.u.h</span>.) began to speak secretly of Allah 's message to those who were close to him and whom he could trust. At that time Mecca was going through hard times. There was very little food to be had. Abu Talib, the Prophet's uncle, who had taken care of him after his grandfather's death, was finding it very difficult to feed his large family. The Prophet (<span style="font-size:78%;">p.b.u.h</span>.) said that he and another uncle, al-'Abbas, who was a rich man, would each bring up one of Abu Talib's children in order to help him. The Prophet (<span style="font-size:78%;">p.b.u.h</span>.) took 'Ali and his uncle took Ja'far.<br />One day, when the Prophet (<span style="font-size:78%;">p.b.u.h</span>.) was outside the city, the Archangel Gabriel appeared to him. The Archangel kicked the side of a hill and a spring of water began to flow out. He then began to wash himself in the running water to show the Prophet (<span style="font-size:78%;">pbuh</span>) the ritual ablution to be made before prayer. Then the Archangel showed him all the positions, of Muslim prayer - the various movements and things to be said with each movement. The Prophet (<span style="font-size:78%;">p.b.u.h</span>.) returned home and taught all these things first to Khadijah and then to his followers. Since then Muslims have continued to purify themselves before prayer by performing the ritual ablution and have followed the same movements and prayers first performed by the Prophet (p.b.u.h.).<br />To begin with, though, only the Prophet (<span style="font-size:78%;">p.b.u.h</span>.) and his wife knew of these things. Then one day 'Ali entered the room and found the Prophet (<span style="font-size:78%;">p.b.u.h</span>.) and Khadijah praying. He was puzzled and asked what they were doing. The Prophet (<span style="font-size:78%;">p.b.u.h</span>.) explained to him that they were praising Allah and giving thanks to Him. That night 'Ali stayed up thinking about all that the Prophet (<span style="font-size:78%;">p.b.u.h</span>.) had said; he had great admiration and respect for his cousin. Finally he came to a decision and the next day he went to the Prophet (<span style="font-size:78%;">p.b.u.h</span>.) and told him that he wanted to follow him. Thus Khadijah was the first woman to embrace Islam, the teachings which the Prophet (p.b.u.h.) brought from Allah, and 'Ali was the first young man. Shortly after they were joined by Zayd ibn Harithah, a slave, freed and adopted by the Prophet (<span style="font-size:78%;">p.b.u.h</span>.).<br />The Prophet (<span style="font-size:78%;">p.b.u.h</span>.) began to leave Mecca with ‘Ali in order to pray. One day Abu Talib happened to pass by and when he saw them he stopped and asked them what they were doing. The Prophet (p.b.u.h.) told him that they were praying and following the same religion as Abraham. He explained that, like Abraham, he had been ordered to guide the people to Allah's truth. Abu Talib looked at his son, ‘Ali, and said: 'Muhammad (p.b.u.h.) would never make you do anything that was wrong. Go with him. But I cannot leave the religion I now follow and which was followed by my father.' Then he turned to the Prophet (p.b.u.h.), saying, 'Even so, I promise you, Muhammad, that no one will hurt you as long as I am alive.' And with that Abu Talib went on his way.<br />At about this time the news of Muhammad (p.b.u.h.) being the Prophet reached an honest, wise, and respected merchant of Mecca called Abu Bakr. He knew Muhammad (p.b.u.h.) well and believed he could never lie, so he went to find out for himself if the story were true. The Prophet (p.b.u.h.) told him that he had indeed been sent by Allah to teach everyone to worship the one true Allah. On hearing this from the Prophet's own lips Abu Bakr knew it to be the truth and became a believer instantly. Later the Prophet (p.b.u.h.) was reported to have said that everyone he ever invited to accept Islam showed signs of disbelief and doubt, except Abu Bakr; when he was told of it he did not hold back or hesitate.<br />Because of his wisdom, honesty, and kindness people had always turned to Abu Bakr for advice. He was, therefore, a man of some influence and through him many people came to Islam. Among these was Sa'd ibn Abi Waqqas, the uncle of Aminah, the Prophet's mother. The night before Abu Bakr came to visit him and tell him about Islam, Sa'd ibn Abi Waqqas dreamt that he was walking in darkness. As he walked he saw the moon and when he looked at it he saw ‘Ali, Abu Bakr, and Zayd, the Prophet's freed slave, beckoning to him to come and join them. When Abu Bakr told him about the Prophet's religion, he understood the meaning of his dream and went at once to the Prophet (p.b.u.h.) and declared himself a Muslim. He understood that to be a Muslim means to submit oneself to Allah's Will and to serve only Him.<br />Another person brought to Islam by Abu Bakr was Bilal. One night Abu Bakr went to the house of Umayyah ibn Khalaf, one of the most important men of Quraysh. Umayyah was out and Abu Bakr found only Umayyah's slave, Bilal, at home. Abu Bakr talked to the slave about Islam and before he left, Bilal, too, had become a Muslim.<br />The number of people following the Prophet (p.b.u.h.) began to grow. Sometimes they would all go out of the city to the mountains around Mecca to hear him recite the Koran and to be taught by him. This was all done very secretly and only a very few people knew about Islam in those early days.<br /><br />THE TROUBLES BEGIN<br />THREE years passed and one day the Archangel Gabriel came to the Prophet (p.b.u.h.) and ordered him to start preaching openly to everyone. So the Prophet (p.b.u.h.) told the people of Mecca that he had something very important to tell them. He stood on a hillside in Mecca, called Safa, and they gathered around to hear what he had to say.<br />He started by asking them if they would believe him were he to say that an army was about to attack them. They answered that indeed they would, because he never lied. He then told them that he was the Messenger of Allah, sent to show them the right way, and to warn them of terrible punishments if they did not follow him in worshipping only Allah and none other. Abu Lahab, one of the Prophet's uncles who was among the listeners, suddenly stood up and said, 'May you perish! Did you call us here just to tell us this?' At this, Allah sent to the Prophet (p.b.u.h.) the following surah:<br /><br /><span style="font-size:85%;color:#3366ff;"><em>In the Name of Allah, The Beneficent, The Merciful The Power of Abu Lahab will perish, and he will perish. His wealth and gains will not save him. He shall roast at a flaming fire , And his wife, the carrier of firewood Will have upon her neck a rope of palm-fibre.</em></span> (<span style="font-size:85%;">Koran c xi. I-5</span>)<br /><br />Then the crowd dispersed and the Prophet (p.b.u.h.) was left alone. A few days later the Prophet (p.b.u.h.) tried again. A feast was prepared in his house for all of his uncles. After the meal he spoke to them and said, '0 sons of 'Abd al-Muttalib! I know of no Arab who has come to his people with a better message than mine. I have brought you the best news for this life and the next. Allah has ordered me (p.b.u.h.) to call you to Him. So which of you will help me?'<br />All the men kept silent. Then ‘Ali, his cousin, jumped up and said: '0 Prophet of Allah! I will help you.' Then the men all got up and left, laughing as they went because only one young boy had agreed to help the Prophet (p.b.u.h.)<br />His message ignored by most of the people and his uncles, the Prophet (p.b.u.h.). continued to meet his friends secretly in a house near the hill of Safa. There they prayed together and he taught them about the religion of Islam.<br />But even though they kept to themselves, they were sometimes abused by those who would not believe. From one such incident, however, an unexpected conversion to Islam took place. One day, when the Prophet (p.b.u.h.) was returning home, speaking with his followers, he met Abu Jahl, a leader of Quraysh, who hated the Prophet (p.b.u.h.) and his teachings. Abu Jahl started to insult him and to speak spitefully of lslam, but the Prophet (p.b.u.h.) made no reply and went on his way.<br />Later, Hamzah, one of the Prophet's uncles, who was a strong and brave warrior of whom people were quite afraid, heard how his nephew had been insulted. Filled with rage, he ran straight to the Ka’bah where Abu Jahl was sitting among the people and struck him a violent blow in the face with his bow. Hamzah then shouted, 'Will you insult him when I follow his religion, and I say what he says? Hit me back if you can!' Some people got up to help Abu Jahl but he stopped them saying, 'Leave Hamzah alone, for by Allah, I have insulted his nephew badly.'<br />From that moment on Hamzah followed the teachings of the Prophet (p.b.u.h.) and with his conversion to Islam Quraysh realized that the Prophet. had a strong supporter and so for a while they stopped persecuting him.<br />Soon, however, the leaders of Quraysh became angry again, when they saw that the Prophet (p.b.u.h.) was going ahead with his teaching. A group of them went to his uncle, Abu Talib, who had promised to protect him. They told him to ask the Prophet. to stop attacking their gods and their way of life, and in return they would let him do as he wished with his religion.<br />After a time they saw that there was no change, so they went back to Abu Talib and this time they told him that if he did not stop his nephew, they would fight them both. Abu Talib was very upset by this quarrel among his people, but he could not break his word to his nephew. He sent for the Prophet (p.b.u.h.) and told him what had happened, saying, 'Spare me and spare yourself; do not put a greater burden on me than I can bear.'<br />The Prophet (p.b.u.h.) thought that his uncle might abandon him and that he would no longer have his support, but nevertheless he answered, '0 my uncle, by Allah, if they put the sun in my right hand and the moon in my left in return for my giving up this cause, I would not give it up until Allah makes Truth victorious, or I die in His service.'<br />Abu Talib was deeply moved by this answer. He told the Prophet (p.b.u.h.) that he would support him for as long as he lived and encouraged him to go on spreading Allah's message. From that time on, however hard the leaders of Quraysh tried to convince Abu Talib to stop protecting his nephew, he always refused to listen to them.<br />In order to get rid of the Prophet (p.b.u.h.) and his followers, his enemies started persecuting those Muslims who were poor or weak, or had no powerful friends. One such person was Bilal, the slave of Umayyah ibn Khalaf. His master would take him out into the desert, tie him up, and leave him in the sun with a large stone on his chest. Fortunately Abu Bakr was passing by one day and saw Umayyah torturing Bilal, so he bought him from his master for a large sum of money and then set him free.<br />But not all persecuted Muslims were as fortunate as Bilal. Many suffered, but all of them endured it patiently, knowing that they were doing the right thing and that their reward in the life to come would be greater than any happiness they could find on earth.<br /><br />THE KING WHO BELIEVED<br />As the number of the Prophet's followers increased so the enemies of the Muslims grew more and more angry. At last some of the Muslims decided to go to another country in order to live in peace. It was only five years since the Archangel Gabriel had first come to the Prophet (p.b.u.h.) and two years since the Prophet (p.b.u.h.) had spoken out in public. The Muslims asked the Prophet (p.b.u.h.) to allow them to leave Mecca. He agreed, saying 'It would be better for you to go to Abyssinia. The king there is a just man and it is a friendly country. Stay there until Allah makes it possible for you to return.'<br />The Muslims prepared for the journey. They decided to wait until night so that they could leave without being seen. The first sixteen left Mecca and, after reaching the shore of the Red Sea, crossed over to Abyssinia. Another eighty-three men and nineteen women followed, all hoping to be welcomed by the king and people of that country. This was the first hijrah, or migration, in Islam.<br />The Meccans were furious when they discovered that these Muslims had secretly left the city for among them were the sons and daughters of many of the leading families of Mecca. The anger of the Meccans was even greater when they found out that the Muslims had been warmly welcomed in Abyssinia.<br />The leaders of Quraysh decided to send two men to the Abyssinian king in hopes of persuading him to send the Muslims back. These were 'Amr ibn al-'As, a very clever speaker, and 'Abd Allah ibn abi Rabi'ah. Before they met this king, they gave each of his advisers a gift, saying: 'Some foolish men from our people have come to hide in your country. Our leaders have sent us to your ruler to persuade him to send them back, so when we speak to the king about them, do advise him to give them up to us.' The advisers agreed to do what the Meccans wished.<br />'Amr ibn al-'As and 'Abd Allah ibn abi Rabi’ah then went to the king and presented him also with a gift, saying: 'Your Highness, these people have abandoned the religion we have always followed in Mecca, but they have not even become Christians like you.'<br />The royal advisers, who were also present, told the king that the Meccans had spoken the truth and that he should send the Muslims back to their own people. At this, the king became angry and said, 'No, by God, I will not give them up. Those who have come to ask for my protection, settled in my country, and chosen me rather than others, shall not be betrayed. I will summon them and ask them about what these two men have said. If the Muslims are as the Meccans say, I will give them up and send them back to their own people, but if the Meccans have lied I will protect the Muslims.<br />'Amr was very upset by this for the last thing he wanted was for the king to hear what the Muslims had to say. The king then sent for the Muslims. When they entered, they did not kneel before him as was the custom of the Abyssinians.<br />'Why do you not kneel before our king?' they were asked by one of the advisors.<br />'We kneel only to Allah', they replied. So the king asked them to tell him about their religion.<br />Ja’far ibn abi Talib, ‘Ali's brother and a cousin of the Prophet (p.b.u.h.), was chosen to speak for the Muslims. He replied, '0 King, at first we were among the ignorant. We and our ancestors had turned from the faith of Abraham, who, with Ishmael, rebuilt the Ka’bah and worshipped only Allah. We used idols in our worship of Allah; we ate meat that had not been killed in the right way; we did not respect the rights of our neighbors; the strong took advantage of the weak. We did terrible things of which I dare not speak. This was our life until Allah sent a Messenger from among us, one of our relatives, whom we have always known to be honest, innocent, and faithful. He asked us to worship only Allah, and to give up the bad customs of our forefathers. He asked us to be truthful and trustworthy, to respect and help our neighbors, to honor our families, and to put a stop to our bad deeds and endless fighting. He asked us to look after orphans. He ordered us not to slander or speak evil of women or men. He ordered us to worship Allah alone and not to worship anyone or anything else alongside Him. He ordered us to pray, to give alms, and to fast. We believe he is right and therefore we follow him and do as he has commanded us. The Meccans began to attack us and come between us and our religion. So we had to leave our homes and we have come to you, hoping to find justice.'<br />The king, who was a Christian, was moved by these words. 'Amr had to think quickly of a way to win the argument. Cunningly he said to the king, 'These people do not believe in Jesus in the same way as you'. The king then wanted to know what the Prophet (p.b.u.h.) had said about Jesus. Ja'far replied by reciting a surah from the Koran which tells the story of Jesus and his mother Mary. These are a few of the lines he recited:<br /><span style="font-size:85%;color:#3366ff;"><em>In 'the Name of Allah, the Beneficent, the Merciful<br />And make mention of Mary in the Scripture, when she had withdrawn from her people to an eastern place, And had chosen seclusion from them. Then We sent unto her Our spirit and it assumed for her the likeness of a perfect man. She said: Lo! I seek refuge in the Beneficent One from thee, if thou fearest God. He said: I am only a messenger of thy Lord, that I may bestow on thee a faultless son. She said: How can I have a son when no mortal hath touched me, neither have I been unchaste? He said: ' Even so thy Lord saith: It is easy for Me. And (it will be) that We may make of him a revelation for mankind and a mercy from Us, and it is a thing ordained. And she conceived him, and she withdrew with him to afar place. Then she brought him to her own folk, carrying him. They said: O Mary! Thou hast come with an monstrous thing. Oh sister of Aaron! Thy father was not a wicked man nor was thy mother a harlot.<br />Then Mary pointed to the child (Jesus); But they said, , How can we speak to one who is still in the cradle, a young child?' He said, 'Lo, I am Allah's servant; He has given me the Book, and made me a Prophet.<br />He has made me Blessed, wheresoever I may be; and He has enjoined me to pray, and to give alms, so long as I live, and likewise to cherish my mother; He has not made me arrogant, unblest. Peace be upon me, the day I was born, and the day I die, and the day I am raised up alive!'</em></span> (<span style="font-size:85%;">Koran xix: 16--33</span>)<br /><br />When the king heard this, his eyes filled with tears. Turning to his advisers, he said, 'These words have surely come from God; there is very little to separate the Muslims from the Christians. What both Jesus and Muhammad, the Messengers of Allah, have brought comes from the same source.' So the Muslims were given the king's permission to live peacefully in his country. ‘Amr was given back the gift he had presented to the king and the two Meccans returned home, bitterly disappointed.<br /><br />THE CRUELTY OF QURAYSH<br />THE leaders of Quraysh became increasingly worried about the way the people of Mecca were being divided by the Prophet's teachings. Finally, 'Umar ibn al-Khattab, one of the nobles of Mecca, decided that the only way to silence the Prophet (p.b.u.h.) was to kill him. Having made up his mind, he set out at once to look for him.<br />On his way he met a man who saw at once what 'Umar was going to do and said: 'Why don 't you look a little closer to home before going to kill Muhammad? Don 't you know your own sister Fatimah is a Muslim?'<br />'Umar was shocked. He could not believe this was true. He went at once to his sister's house. When he arrived outside the house he heard Fatimah and her husband SaId reading aloud surah Ta Ha, a chapter from the Koran. Hearing her brother's voice at the door, Fatimah quickly hid the scroll with the surah written on it among the folds of her dress. ‘Umar stormed into the room and demanded, 'What is this nonsense I heard?' Fatimah denied everything. 'Umar then lost his temper and attacked Fatimah's husband shouting, 'They tell me that you have joined Muhammad in his religion!' Fatimah tried to defend her husband and 'Umar hit her too.<br />Then she admitted, 'Yes, we are Muslims and we believe in Allah and His Messenger and you can do what you like!'<br />Seeing her faith and courage, 'Umar suddenly felt sorry for what he had done and said to his sister, 'Let me see what I heard you reading just now so that I may understand just what it is that your Prophet has brought.'<br />Fatimah gave the scroll to him after he had washed to make himself clean and pure before touching it, and had promised to give it back to her afterwards.<br /><br /><span style="font-size:85%;color:#3366ff;"><em>In the Name of Allah, the Beneficent, the Merciful<br />Ta Ha We have not revealed unto thee (Muhammad) this Koran For thee to be distressed, but only as a reminder Unto him who fears, a Revelation from Him who created the earth and the high heavens; the Beneficent One Who is established on the Throne; To Him belongs Whatsoever is in the heavens and the earth And all that is between them, and All that is underneath the soil. If Thou speakest aloud Be thou loud in thy speech, yet Surely He knows the secret (thought) And that yet more hidden. Allah There is no god but He To Him belong the Most Beautiful Names.</em></span> (<span style="font-size:85%;">Koran xx: 1-8</span>)<br /><br />As he read, 'Umar suddenly knew that these were the most beautiful words he had ever heard and that this religion must be the true one. With his sword still in hand, he went straight to the Prophet's house and knocked loudly at the door. One of the Prophet's closest followers looked out. There stood 'Umar who was known for his courage and strength. When he saw 'Umar so excited and with his sword in hand, he was afraid for the Prophet's life. But the Prophet (p.b.u.h.) asked him to allow ‘Umar to come in and to leave them alone together.<br />The Prophet (p.b.u.h.) asked ‘Umar why he had come, to which he replied: 'I have come to swear that there is no god but Allah and that you, Muhammad, are the Messenger of Allah. ' As he spoke these words, his hand still held the sword with which he had intended to kill the Prophet (p.b.u.h.). This same sword would now be used to defend the Prophet (p.b.u.h.) and the faith of Islam.<br />At that time, whenever Muslims wanted to perform the ritual encircling of the Ka'bah, known as tawaf, they had to do it secretly and in fear. 'Umar, however, was very courageous. As soon as he had declared his faith, he went directly to the Ka'bah and in broad daylight made the circling of the Sacred House before the astonished people of Mecca. No one dared to say anything. But now the leaders of Quraysh became even more alarmed and began to see Islam as a threat to the whole life of the city of Mecca. They grew more and more furious as the numbers of Muslims increased until finally they, too, decided as ‘Umar once had, that the Prophet (p.b.u.h.) would have to be killed.<br />On hearing of these plans, Abu Talib, the Prophet's uncle, immediately sent a message to all the sons of' Abd al-Muttalib, asking them to protect their nephew, and this they agreed to do. When Quraysh realized that they could not kill the Prophet (p.b.u.h.) because of this protection, they decided instead to avoid him and his followers completely. A declaration to this effect was hung at the Ka'bah. It stated that no one in the city was allowed to have anything to do with the Prophet (p.b.u.h.) and his people, or even to sell them any food or drink whatsoever.<br />At first the Muslims found some support among the Bani Hashim, the branch of Quraysh to which the Prophet (p.b.u.h.) belonged. Some of these people were not Muslims but showed loyalty to their kinsmen by suffering along with them. However, life grew more and more difficult and food was scarce. The hatred of the rest of Quraysh for the followers of the Prophet (p.b.u.h.) grew so great that when his companions tried to buy supplies from a caravan passing near to Mecca, Abu Lahab, one of the Muslims' worst enemies, offered ten times the price of the goods to the merchant. By doing this he managed to stop the Muslims from buying what they desperately needed.<br />During the years of this terrible treatment, a wonderful thing happened. Instead of Islam becoming weaker, it grew stronger. Allah sent more and more Revelations. It was as though the Muslims were being strengthened and cleansed by the hardships they suffered and were being tested in their faith.<br />Each year, at the time of the pilgrimage to Mecca, people came from all over Arabia. These pilgrims saw the terrible cruelty and injustice of Quraysh towards the Muslims, and many of them were sorry for the Prophet's followers. Quraysh began to feel ashamed of their harsh treatment, especially as many of the Muslims were their cousins and close relatives.<br />Finally, at the end of three years, they were convinced that the time had come to put an end to the persecution of the Muslims, and they decided to take down the notice hanging at the Ka'bah. To their astonishment, the sheet of paper had been completely eaten up by worms, all except the words, 'In Your Name, O Allah', which had been written at the top of the paper.<br /><br /><br />THE YEAR OF SORROW<br />The Prophet (p.b.u.h.) and his followers went back to a normal way of life but the years of hardship had made Khadijah very weak. She became ill and soon afterwards she died. Thus, the Prophet (p.b.u.h.) lost his beloved wife and friend, the first person to accept Islam and support him. She had been a refuge from all his troubles and, through her good-heartedness, the best company in his suffering. He had loved her very much. This happened in 619 A.D., the year which became known as the 'Year of Sorrow'.<br />Soon after this, the Prophet Muhammad's uncle and protector, Abu Talib, also died. Abu Talib had been one of the most respected men in Mecca-one of the elders of Quraysh. Even though he had never been a follower of Islam, he had protected the Prophet (p.b.u.h.) against his enemies. Not only was this a sad occasion for the Prophet (p.b.u.h.) but also a dangerous one. According to Arab custom anyone who is under the protection of another is safe so long as his protector lives. Now, with the death of his uncle, the Prophet's protection was gone.<br />The Prophet's enemies rejoiced to see him so sad, without a wife to console and comfort him, and without his uncle to protect him. They began to treat him worse than ever before. Even small children insulted him. One young man actually threw some filth on the Prophet's head, but the Prophet (p.b.u.h.) went home without making anything of it. When one of his daughters rushed, weeping, to wash it away, he comforted her saying, 'Do not weep my little girl, for Allah will protect your father.'<br />Abu Talib had been the Prophet's last tie with Quraysh and the Prophet (p.b.u.h.) now felt that Islam could make no further progress in Mecca because the hearts of Quraysh were closed against him. He decided, therefore, to travel to Taif where he hoped to find support. He walked all the way to the town, which was seventy kilometres away. There he spoke in all the places where people gathered, but no one listened to him. He met the leaders of the three most important tribes but they would not listen either. Not only did they take no notice of what he said, but they laughed at him and ordered their slaves to insult him and pelt him with stones.<br />Sadly, the Prophet (p.b.u.h.) left the city and found a quiet place near a wall on the edge of town where he could be alone. There he prayed to Allah in these words:<br />O Allah, to Thee I complain of my weakness, helplessness and lowliness before men. O Most Merciful, Thou art the Lord of the weak, and Thou art my Lord. To whom wouldst Thou leave my fate? To a stranger who insults me or to an enemy to whom Thou hast given power over me? If Thou art not angry with me, I care not what happens to me. Thy favor alone is my objective. I take refuge in the Light of Thy countenance by which the darkness is illumined and on which this world and the other depend, lest Thy anger descend upon me or Thy wrath light upon me. It is for Thee to be satisfied until Thou art well pleased. There is no power and no might save through Thee.<br />The wall near which the Prophet (p.b.u.h.) was sitting belonged to a garden owned by two brothers. When they heard his prayer, they were very sorry for him and sent one of their slaves to him with a dish filled with grapes. Before he began to eat, the Prophet (p.b.u.h.) said 'Bismillah' -- 'In the Name of Allah. ' The servant, whose name was Addas, was very surprised at these words, which he had never heard before.<br />'By Allah " said ‘Addas, 'this is not the way the people of this country speak. ‘<br />'Then from what country do you come, ’Addas, and what is your religion?' asked the Prophet (p.b.u.h.).<br />'I am a Christian from the Assyrian town of Nineveh', he replied.<br />'From the town of that good man Jonah, son of Matta', added the Prophet (p.b.u.h.).<br />'How do you know about him?' asked 'Addas.<br />'He is my brother -- he was a Prophet and I am a Prophet', answered the Messenger of Allah (p.b.u.h.). ‘Addas bent down and kissed the Prophet's head, his hands and his feet, because now he saw that he was truly a Prophet (p.b.u.h.).<br />The Prophet (p.b.u.h.) then walked back to Mecca. He was now able to put up with everything patiently for he knew that Allah would never leave him. His journey to Taif had not been in vain for ‘Addas, the Christian, had become a Muslim, and this was to be the beginning of great changes.<br /><br /><br />THE NIGHT JOURNEY AND THE ASCENT TO HEAVEN<br />ONE night as the Prophet (p.b.u.h.) lay sleeping in the same spot where' Abd al-Muttalib used to sleep, next to the Ka'bah, he was woken by the Archangel Gabriel. Later the Prophet (p.b.u.h.) described what happened: 'I sat up and he took hold of my arm. I stood beside him and he brought me to the door of the mosque where there was a white animal for me to ride.’<br />The Prophet (p.b.u.h.) told of how he mounted the animal and, with the Archangel Gabriel at his side, was transported from Mecca to the mosque called al-Aqsa, in far away Jerusalem. There the Prophet (p.b.u.h.) found Abraham, Moses, and Jesus among a group of Prophets. The Prophet Muhammad (p.b.u.h.) acted as their leader, or imam, in prayer. Then he was brought two jugs, one containing wine and the other milk. He chose the milk and refused the wine. At this, the Archangel Gabriel said, 'You have been rightly guided to the fitrah, the true nature of man, and so will your people be, Muhammad. Wine is forbidden to you.’<br />The Prophet (p.b.u.h.) also related how they passed through Heaven's gates and saw countless angels. Among them was Malik, the Keeper of Hell, who never smiles. Malik stepped forward and showed the Prophet (p.b.u.h.) a view of Hell and the terrible plight of those who suffer in that place.<br />Then the Prophet (p.b.u.h.) was taken up by the angels, through the seven Heavens, one by one. Along the way he again saw Jesus, Moses, and Abraham, and the Prophet (p.b.u.h.) said that he had never seen a man more like himself than Abraham. He also saw John, called Yahya in Arabic, Joseph or Yusef, Enoch, that is Idris, and Aaron.<br />At last he reached the Lote Tree of the Uttermost, the sidrat al-muntaha, where no Prophet had been before. Here the Prophet (p.b.u.h.) received a Revelation of what Muslims believe.<br /><br /><span style="font-size:85%;color:#3366ff;"><em>In the Name of Allah, the Beneficent, the Merciful<br />The Messenger believeth in that which hath been revealed unto him from his Lord and (so do) the believers. Each one believes in Allah and His Angels and His Books and His Messengers- We make no distinction between any of His messengers - and they say: We hear, and we obey. Grant us Thy forgiveness, our Lord. Unto Thee is the homecoming.</em></span> (<span style="font-size:85%;">Koran ii.285</span>)<br /><br />Then he was taken into the Light of the Divine Presence of Allah, and was instructed that Muslims should pray fifty times a day. The Prophet (p.b.u.h.) recalled:<br />On my way back I passed by Moses and what a good friend to you he was! He asked me how many prayers had I been ordained to perform. When I told him fifty, he said, 'Prayer is a serious matter and your people are weak, so go back to your Lord and ask Him to reduce the number for you and your community.' I did so and He took away ten. Again I passed by Moses and he said the same again; and so it went on until only five prayers for the whole day and night were left. Moses again gave me the same advice. I replied that I had been back to my Lord and asked him to reduce the number until I was ashamed, and I would not do it again. He of you who performs the five prayers faithfully, will have the reward of fifty prayers.<br />On the morning following these events and the Prophet's return to Mecca, he told Quraysh what had happened. Most of them said, 'By God! This is ridiculous! A caravan takes a month to go to Syria and a month to return! Can you do that long journey in a single night?'<br />Even many Muslims were amazed by this and wanted the Prophet (p.b.u.h.) to explain. Some ran with the news to Abu Bakr who said, 'By Allah, if Muhammad (p.b.u.h.) himself has said so, then it is true. Remember, the Prophet tells us that the word of Allah comes to him directly from heaven to earth at any hour by day or night, and we believe him. Isn't that a greater miracle than what you are now doubting?'<br />Then Abu Bakr went to the mosque and listened to the Prophet's detailed description of Jerusalem. He commented, 'You tell the truth, O Prophet of Allah!' From then on, Abu Bakr was honored with the title 'al-Siddiq', which means 'he who gives his word to support the truth'.<br />Others also began to believe the Prophet's story when he went on to describe two caravans he had seen on his way back to Mecca. He told the doubters where he had seen the caravans, what they were carrying and when they would arrive in Mecca. All that the Prophet (p.b.u.h.) had said was borne out when the caravans arrived at the time he said they would, carrying all that he had described.<br /><br /><span style="font-size:85%;color:#3366ff;"><em></em></span><span style="font-size:85%;color:#3366ff;"><em>In the Name of Allah, the Beneficent, the Merciful Glory be to Him, who carried His servant by night from the Holy Mosque to the Far distant place of worship, the Neighborhood which We have blessed, that We might show him some of Our signs, He, only He is the All-hearing, the All-seeing.</em></span> (<span style="font-size:85%;">Koran xvii:1</span>)<br /><br /><span style="font-size:85%;color:#3366ff;"><em>By the Star when it setteth, Your comrade is not astray, neither deceived, Nor does he speak of his (own) desire. This is naught but a revelation revealed, Taught him by one mighty in power, very strong; he stood poised, being on the uppermost horizon, Then drew near and came down, two bows'-length away, or nearer, Then revealed to His servant that which He revealed. His heart lies not of what he saw; What, will you then dispute with him what he sees? Indeed, he saw him yet another time By the Lote- Tree of the utmost Boundary Near which is the Garden of Abode When there covered the Lote- Tree that which covered; his eye turned not aside, nor yet was overbold. Verily, he saw one of the greatest signs of his Lord.</em></span> (<span style="font-size:85%;">Koran liii:1-18</span>)<br /><br /><br />THE TREATY OF ‘AQABAHIN Yathrib there were two main tribes, the Aws and the Khazraj. Both were very powerful, they were always at war with one another, and both worshipped idols. Also in Yathrib were many Jews who, unlike the Arabs at that time, knew that there was only One God, and worshipped Him. They had told the Arabs many times that a Prophet would be coming to them.<br />The time came for the pilgrimage to the Ka'bah, and several people from Yathrib were going, among them six men from the tribe of Khazraj. They had heard about the Prophet Muhammad's preaching and thought that this must be the Prophet the Jews had told them about. So they decided to go and speak to him during their stay in Mecca.<br />They met the Prophet (p.b.u.h.) at a spot known as 'Aqabah, near Mecca, and he invited them to sit with him. He explained to them what Islam meant and recited to them from the Koran. When they heard the Koran recited it touched their hearts so deeply that they became Muslims and on leaving Mecca they promised to return the following year. When they reached Yathrib carrying Islam in their hearts, they told their relatives and friends what they had heard from the Prophet (p.b.u.h.) and many more people became Muslims.<br />A year passed and the pilgrimage season came around again. Twelve important men from Yathrib went to Mecca to meet the Prophet (p.b.u.h.) and promised faithfully to serve him and Islam. In return, the Prophet (p.b.u.h.) sent one of his friends, Mus'ab ibn 'Umayr, with them to teach the Koran and instruct them in their new religion.<br />Another year passed and still more Muslims came from Yathrib to Mecca for the pilgrimage. On this occasion a secret meeting with the Prophet (p.b.u.h.) was arranged to be held at night. Seventy-three men and one woman from Yathrib came, and the Prophet (p.b.u.h.); arrived with his uncle, al-'Abbas. During this meeting the men from Yathrib offered to protect and defend the Prophet (p.b.u.h.) and his followers if they would come to live in Yathrib. This promise of protection came to be known as the Treaty of 'Aqabah.<br />The treaty was most fortunate for even though Islam was growing in Yathrib, the Muslims in Mecca were still suffering. The Prophet (p.b.u.h.) therefore told his friends and followers to go to Yathrib where they would be safe, and most of them took this opportunity to leave.<br />Despite all this suffering the Prophet (p.b.u.h. was not allowed to fight his enemies, for Allah had told him to forgive those who insulted him or would not listen to his message. But the Quraysh had closed their minds so utterly to the word of Allah, and grew so hard-hearted towards the Prophet (p.b.u.h. and his followers, that Allah gave permission to the Prophet (p.b.u.h. to fight those who tried to harm him or his companions.<br /><br /><span style="font-size:85%;color:#3366ff;"><em>In the Name of Allah, the Beneficent, the Merciful Permission is given unto those who fight because they have been wronged; And Allah is surely able to give them victory; Those who have been driven from their homes unjustly only because they said: Our Lord is Allah.</em></span> (<span style="font-size:85%;">Koran xxii:39-40</span>)<br /><br />Quraysh began to fear the Prophet (p.b.u.h.) for they realized that he was now strong enough to fight them and had been given leave to do so by Allah. They also knew that he now had the people of Yathrib to help and protect him. Seeing that the Muslims were leaving the city, they decided to kill the Prophet (p.b.u.h.), before he, too, left Mecca to join his followers in Yathrib. In this way they hoped to put an end to Islam once and for all.<br /><br />AL-HIJRAH<br />The Breaking of All Connections with One's Home, for the Sake of Allah Alone<br />AFTER his companions had left for Yathrib, the Prophet (p.b.u.h.) stayed in Mecca, waiting for permission from Allah to leave the city. Abu Bakr and ‘Ali stayed with him. There were also some Muslims whom Quraysh had not allowed to leave. Abu Bakr kept asking the Prophet (p.b.u.h.) to allow him to go to Yathrib, but the Messenger of Allah (p.b.u.h.) kept saying, 'Do not be in a hurry; it might be that Allah will give you a traveling companion.'<br />The leaders of Quraysh assembled in the house of their ancestor, Qusayy, as was customary when they had an important decision to make. They had to find a way of getting rid of the Prophet Muhammad (p.b.u.h.), before he was able to join his friends in Yathrib.<br />As they were busy arguing, the Devil appeared at the door in the form of a noble and handsome old man. When they saw this elderly gentleman standing there, they asked him who he was. He said he was a sheikh from the mountains who had heard what they meant to do and thought he might be able to help or advise them. They thought he looked like a wise man, so they invited him in.<br />Each leader then started to put forward ideas about what should be done, but none of them could agree about which was best, until Abu Jahl told them his plan. This was that each clan should provide a strong, young warrior, each of whom would be given a sword. All the young warriors would then wait outside the Prophet's house and together attack him as he came out. In this way they would be rid of him but as the blame for killing him would fall on all the clans, the Prophet's family would not be able to seek revenge.<br />When he heard this, the Devil in the disguise of the old man, said, 'That man is right; in my opinion it is the only thing to do!' The leaders of Quraysh then left to carry out their plan to murder the Prophet (p.b.u.h.).<br /><br /><span style="font-size:85%;color:#3366ff;"><em>In the Name of Allah, the Beneficent, the Merciful And when the unbelievers plot against thee, to confine thee, or kill thee, or to drive thee out, they were plotting, But Allah was (also) plotting; and Allah is the best of plotters.</em></span> (<span style="font-size:85%;">Koran viii. 30</span>)<br /><br />Before the night fell, on which Muhammad (p.b.u.h.) was to be killed, the Archangel Gabriel came to him and said, 'Do not sleep tonight in your own bed.' The Prophet (p.b.u.h.) understood what was going to happen, so he told ’Ali to lie in his bed and wrap himself in the blanket that the Prophet (p.b.u.h.) normally used, promising that no harm would befall him.<br />With the coming of darkness the young men of Quraysh had gathered outside the Prophet's house, waiting for him to come out. After he had made sure that ’Ali was safe, the Prophet (p.b.u.h.) left the house. At that very moment, Allah took away the sight of the warriors so that they could not see the Prophet (p.b.u.h.), who took a handful of dust, sprinkled it on their heads and recited these verses:<br /><br /><span style="font-size:85%;color:#3366ff;"><em>In the Name of Allah, the Beneficent, the Merciful<br />Ya Sin By the Wise Koran, Thou art truly among those sent On the straight path; A Revelation of the All-mighty, the All-wise, That thou may warn a people whose fathers were never warned, so they are heedless. The Word has already proved true of most of them, yet they do not believe. Lo! We have put on their necks collars of iron up to the chin, so that they are made stiff-necked. And We have put before them a barrier; and We have covered them so they do not see.</em></span> (<span style="font-size:85%;">Koran XXXVi.I-9</span>)<br /><br />The young men waited the whole night and were furious when, in the morning, they saw ’Ali instead of the Prophet (p.b.u.h.) coming out of the house. They realized that their plan had failed completely.<br />In the meantime, the Prophet (p.b.u.h.) went to Abu Bakr's house and told him, ‘Allah has told me that now is the time for us to leave Mecca.’<br />'Together?' asked Abu Bakr.<br />'Together', the Prophet (p.b.u.h.) replied.<br />Abu Bakr wept for joy, because now he knew that the traveling companion he had been promised was the Prophet (p.b.u.h.) himself. Then he said, '0 Messenger of Allah, these are the two camels which I have kept ready for this.' And so, the two of them left for a cave in Thawr, a mountain to the south of Mecca where they intended to hide.<br />When they were out of the city the Prophet (p.b.u.h.) looked back and said, 'Of all Allah 's earth, you are the dearest place to Allah and to me and if my people had not driven me out I would never have left you.'<br />When Quraysh found out that the Prophet (p.b.u.h.) and his companion had gone, they set out after them, searching in every direction. Three days later they finally reached the cave where the Prophet (p.b.u.h.) and Abu Bakr were hiding, but a strange and wonderful thing had happened. A spider had woven its web right across the entrance to the cave and a dove was nesting with her mate nearby. As the Meccans stood in front of the cave, with only the spider's web separating them from the fugitives, Abu Bakr began to fear for their safety. He whispered to the Prophet (p.b.u.h.), 'they are very close. If one of them turns we will be seen.’<br />But he was comforted by the Prophet's reply: 'What do you think of two people, who have with them Allah as their third?'<br /><span style="font-size:85%;color:#3366ff;"><em>Grieve not, for verily Allah is with us.</em></span> (<span style="font-size:85%;">Koran ix.40</span>)<br />After a few moments the search party decided that no one could have entered the cave recently, or the spider's web would not have been complete and the dove would not have nested there, and so they left without searching inside.<br />Three days later the Prophet (p.b.u.h.) and Abu Bakr thought it safe to leave the cave. Abu Bakr's son, ‘Amir, had arranged for three camels and a guide to help them continue their journey to Yathrib. 'Amir would ride behind his father.<br />The leaders of Quraysh, meanwhile, returned to Mecca and offered a reward of one hundred camels to whoever captured the Prophet (p.b.u.h.). Among those who went in search of him was a famous warrior. He was, in fact, the only one to catch up with him, but whenever he came close, his horse would suddenly sink up to its knees in the sand. When this had happened three times, he understood that the Prophet (p.b.u.h.) was protected by a power stronger than anything he had known, and so he went back to Mecca. On arriving there he warned everyone against continuing the search, relating what had happened to him.<br /><br /><span style="font-size:85%;color:#3366ff;"><em>In the Name of Allah, the Beneficent, the Merciful<br />If you do not help him, still Allah has helped him already, When the unbelievers drove him forth, the second of two, When the two were in the Cave, when he said to his companion, "Grieve not; surely Allah is with us." Then Allah caused His peace and Reassurance to descend upon him, And helped him with hosts you cannot see, And He made the word of the unbelievers the lowest; While Allah's word is the uppermost; Allah is All-mighty, All-wise.</em></span> (<span style="font-size:85%;">Koran ix.40</span>)<br /><br />The Prophet's journey from Mecca is called the hijrah, or migration. It was really the first step towards the spread of Islam throughout the entire world, and Muslims begin their calendar from the year of the hijrah.<br /><br /><br />ARRIVAL IN YATHRIB<br />WHEN the people of Yathrib heard that the Prophet (p.b.u.h.) had left Mecca and was on his way to their city, they anxiously awaited his arrival. Each morning they would go to the edge of the city to see if he were coming. Finally, on Monday, September 27, in the year 622 A.D., someone saw him in the distance and shouted to everyone, 'Here is Muhammad! (P.b.u.h.)The Messenger of Allah has arrived!’ All the Muslims went out to greet him, shouting, ‘Allahu Akbar! Allah is Great! Muhammad the Messenger of Allah has arrived!' The women and children sang songs to show how glad they were to see him.<br />The Prophet (p.b.u.h.) entered the city with his friend Abu Bakr. Most of the people there had not seen him before and as they gathered around they did not know which of the two was the Prophet (p.b.u.h.), until Abu Bakr got up to shield him with his cloak from the burning sun. Yathrib would now be called al-Medina, which means, The City.<br />The Messenger of God (p.b.u.h.) stayed in Quba', which is a place at the entrance of Medina, for three days. On the first Friday after his arrival the Prophet (p.b.u.h.) led the congregation in prayer. After this many of the wealthiest men invited him to come and live with them and share their riches. But he refused and, pointing to his she-camel, Qaswa', said, 'Let her go her way', because he knew that his camel was under Allah 's command and would guide him to the spot where he should stay. They let the camel go until she finally knelt down beside a house belonging to the Bani an-Najjar, the tribe to whom the Prophet's mother was related. This house was used as a drying-place for dates and belonged to two young orphan boys named Sahl and Suhayl. They offered to give it to the Prophet (p.b.u.h.) but he insisted on paying them for it, and so their guardian, As'ad the son of Zurarah, who was present, made the necessary arrangements.<br />The Prophet (p.b.u.h.) ordered that a mosque and a place for him to live be built on the site. All the Muslims worked together to finish it quickly - even the Prophet (p.b.u.h.) joined in. It was here that the Muslims would pray and meet to make important decisions and plans. The building was quite plain and simple. The floor was beaten earth and the roof of palm leaves was held up by tree trunks. Two stones marked the direction of prayer. At first worshippers faced Jerusalem, but soon after the direction of prayer was changed towards the Ka 'bah in Mecca.<br />After the building of the mosque, the Prophet (p.b.u.h.) wanted to strengthen the relationship between the people called the Muhajirah or Emigrants, who had left Mecca with him, and the people of Medina, who were known as the Ansar, or Helpers. Each man from Medina took as his brother a man from Mecca, sharing everything with him and treating him as a member of his own family. This was the beginning of the Islamic brotherhood.<br />In the early days of Islam, the times for prayer were not announced and so the Muslims would come to the mosque and wait for the prayer so as not to miss it. The Prophet (p.b.u.h.) wondered how to tell the people that it was time for prayers. He discussed it with his friends, and at first two ideas were put forward; that of blowing a horn as the Jews did, and that of using a wooden clapper like the Christians. Then a man called' Abd Allah ibn Zayd came to the Prophet (p.b.u.h.) and told him he had had a dream in which he had seen a man dressed all in green, holding a wooden clapper. He had said to the man, 'Would you sell me your clapper in order to call the people to prayer?' The man had replied, ‘A better way to call the people to prayer is to say:<br />" Allahu Akbar, Allah is Most Great!" four times, followed by "I bear witness that there is no divinity but Allah, I bear witness that Muhammad is the Messenger of Allah, Come to prayer, come to prayer, Come to salvation, come to salvation. Allahu Akbar, Allahu Akbar! There is no divinity but Allah',<br />When the Prophet (p.b.u.h.) heard this, he said it was a true vision from Allah. He sent for Bilal, who had a beautiful, strong voice, and ordered him to call the people to prayer in just this way. Bilal did so and soon after 'Umar came out o fhis house and told the Prophet (p.b.u.h.) that he had seen exactly the same vision himself. The Prophet (p.b.u.h.) replied, ‘Allah be praised for that.’<br />The adhan, or call to prayer, which came to 'Abd Allah ibn Zayd in his dream and was performed by Bilal on the instruction of the Prophet (p.b.u.h.), is the one we still hear today being called from the minarets of mosques all over the world.<br /><br />THE BATTLE OF BADR<br />THE Muslims who had gone to Medina, had left all their belongings behind in Mecca and these had been taken by their enemies. Thus, when the Muslims heard that Abu Sufyan, one of the leaders of Quraysh, was on his way back to Mecca from Syria with a large caravan of goods, they decided that the time had come for them to retrieve some of their losses. The Prophet (p.b.u.h.) gave the Muslims permission for this attack and everyone began to get ready for the raid, for it had been revealed:<br /><br /><span style="font-size:85%;color:#3366ff;"><em>In the Name of Allah, the Beneficent, the Merciful Permission to fight is given unto those who fight because they have been wronged; and Allah is surely able to give them victory;</em></span> (<span style="font-size:85%;">Koran xxii.39</span>)<br /><br />The Revelation had mentioned that a thing most serious with Allah was<br /><span style="font-size:85%;color:#3366ff;"><em>to turn (men )from the way of Allah, and to disbelieve in Him and in the Holy Mosque, and to drive his people from there. . .for persecution is worse than killing.</em></span> (<span style="font-size:85%;">Koran ii.2I7</span>)<br /><br />The retrieval of their goods, however, was not their only reason for wanting to attack the caravan. The Muslims did not think they should simply remain safely in Medina; they wanted to spread the message of Islam. They thus felt that if Quraysh wanted freedom to trade in safety, then the Muslims must also have freedom to believe in Allah, to follow His Messenger (p.b.u.h.), and spread His Word. It was, therefore, thought that the best, and only way to get Quraysh to understand this was to attack what was most important to them -- a caravan.<br />Abu Sufyiin, in the meantime, heard about the Muslims' plan and quickly sent a message to Quraysh in Mecca, telling them that the caravan was in danger and asking for help. As a result nearly all Quraysh came out to help him defend the caravan. There were a thousand men and two hundred horses. The women also went along to cheer the men on with their singing.<br />Unaware of this, the Prophet (p.b.u.h.) set out with his followers. It was the month of Ramadan and the Muslims were fasting. There were only three hundred and five of them, most of them Ansar, men from Medina. With them they had three horses and seventy camels, on which they rode in turns.<br />They arrived in the area of Badr , some distance from Medina where they made camp and waited for news of the caravan. Then they heard that Quraysh had set out from Mecca with a strong army. The situation had suddenly changed. They were no longer going to make a raid on a caravan they were going to have to fight Quraysh.<br />The Prophet (p.b.u.h.) gathered his men around him to find out what they wanted to do. First Abu Bakr, and then 'Umar, spoke for the Muslims who had come from Mecca. They said they would obey the Prophet (p.b.u.h.). But the Prophet (p.b.u.h.) wanted to hear the opinion of the Ansar, because he did not want to force them into doing something they did not want to do.<br />Sa'd ibn Mu'adh, one of the leaders of the Ansar, got up and said, 'We believe in you and we swear before all men that what you have brought is the truth. We have given you our word and agreement to hear and obey. So go where you wish, we are with you even if you should lead us into the sea!'<br />The Prophet (p.b.u.h.) was greatly encouraged by these words and so it was agreed to fight.<br />Abu Sufyan learned where the Muslims were camped. He changed the course of the caravan and quickly took it out of their reach. He then sent word to Quraysh telling them that the caravan was safe and that they should return to Mecca. But the leaders of Quraysh were proud and stubborn men. They refused to return as they had made up their minds to show everyone how powerful they were by destroying the Muslims.<br />Now there was a wadi, or valley, at Badr, with wells on the side nearest Medina, and it was here that the Muslims took up position facing the valley with the wells behind them. Quraysh meanwhile placed themselves on the other side of the valley. The Muslims then dug a reservoir, filled it with water from one of the wells, and made a barrier around it. Then they stopped up the wells. In this way the Muslims had enough drinking water for themselves, while the Meccans would have to cross the valley and fight the Muslims in order to get water.<br />The night before the battle, while the Muslims slept peacefully, a heavy rain fell.<br /><br /><em><span style="color:#3366ff;">In the Name of Allah, the Beneficent, the Merciful</span></em><br /><span style="font-size:85%;color:#3366ff;"><em>When He made the slumber fall upon you as a reassurance from Him and sent down water from the sky upon you, in order that He might purify you, and remove from you the fear of Satan, and strengthen your hearts and make firm ( your) feet thereby.</em></span>(<span style="font-size:85%;">Koran viii.II</span>)<br /><br />On the morning of Friday, the 17th of Ramadan, 2 A.H., (March 7th, 623 A.D), the two armies advanced and drew closer to one another. The rain had been heavier on the side of Quraysh, making the ground soft and movement difficult. On the side of the Muslims, however, the rain had packed the sand down hard, making it easy for them to march. The Prophet (p.b.u.h.) preferred the men to fight in ranks. As they prepared to march he noticed that someone had stepped out in front of the others. The Prophet (p.b.u.h.) prodded him in the side with an arrow, saying, 'Stand in line!'<br />The man, Sawad, exclaimed, 'You have hurt me, 0 Messenger of Allah! Allah has sent you to be just and good.’<br />The Prophet (p.b.u.h.) lifted his shirt and said, 'Then do the same to me.’<br />The man approached and kissed him on the spot instead, saying, '0 Messenger of Allah, you see what is before us and I may not survive the battle. If this is my last time with you, I want the last thing I do in life to be this.’ Shortly after he went into battle, Sawad died a martyr.<br />Having examined the ranks, the Prophet (p.b.u.h.) then went to a shelter made of palm branches from which he could command the battle. Abu Bakr stayed with him, while Sa’d ibn Mu’adh, with several of the Ansar, stood outside guarding the hut. When the Prophet (p.b.u.h.) saw the enormous Quraysh army descending the hill into the valley, with all their banners and drums, he began to pray for the help which Allah had promised him. These were some of his words. '0 Allah, here come Quraysh full of vanity and pride, who oppose Thee and call Thy Messenger a liar. 0 Allah, if this little band (the Muslims) perishes today, there will be none left in the land to worship Thee.'<br /><br /><span style="color:#3366ff;"><em>In the Name of Allah, the Beneficent, the Merciful</em><br /><span style="font-size:85%;"><em>When ye sought help of your Lord and He answered you ( saying): I will help you with a thousand of the angels, rank on rank. Allah appointed it only as good tidings, and that your hearts might thereby be at ease. Victory cometh only by the help of Allah. Lo! Allah is Mighty, Wise</em>.</span></span> (<span style="font-size:85%;">Koran viii.9-10</span>)<br /><br />At first the battle began in single combat when one of Quraysh swore that he would drink from the Muslims' reservoir and then destroy it, or die in the attempt. Hamzah, the Prophet's uncle, came forward to face him and killed him. Three of the most important men of Quraysh then stepped forward and gave out a challenge for single combat. The Prophet (p.b.u.h.) sent out ‘Ali, Hamzah, and ‘Ubaydah ibn al-Harith, to face them. It was not long before Hamzah and ‘Ali had killed their opponents. As for ‘Ubaydah, he had wounded his enemy but was wounded himself, and so his two companions killed the wounded Meccan and carried ‘Ubaydah back to the safety of the Muslim ranks.<br />After this, the two armies attacked each other and fighting broke out all around. The sky was filled with arrows. The Muslim army held its ground against the great army of Quraysh and even though the Muslims were much fewer in number, they gained a great victory, destroying the Meccan army and killing most of its leaders. Among the leading Meccans who died were Abu Jahl and Umayyah ibn Khalaf, who was killed by his former slave, Bilal. Seeing that their leaders were nearly all dead, the remainder of Quraysh retreated.<br />The Prophet (p.b.u.h.) sent word to Medina to tell them of the victory. He then gathered up the spoils of war and divided them equally among the Muslims. Some of the Meccans had been taken prisoner and the Prophet (p.b.u.h.) gave orders that they should be treated well until their relatives from among Quraysh came to fetch them.<br /><em></em><br /><em><span style="color:#3366ff;">In the Name of Allah, the Beneficent, the Merciful</span><br /></em><span style="font-size:85%;color:#3366ff;"><em>Ye (Muslims) did not slay them, but Allah slew them. And thou Muhammad threwest not when thou didst throw, but Allah threw, so that He might test the believers by a fair test from Him. Lo! Allah is All-hearing, All-Knowing.</em></span> (<span style="font-size:85%;">Koran viii.17</span>)<br /><br />UHUD -- DEFEAT COMES FROM DISOBEDIENCE<br />WHEN the survivors of the defeated Quraysh at Badr returned to Mecca, they gathered to speak with Abu Sufyan. They said, ‘Muhammad has killed our best men, so help us to fight him so that we may avenge those we have lost.' In order to do this it was agreed that everyone who had had a share in the caravan should put his profits towards the cost of a new army, which would be three times as big as the one at Badr.<br />Among those who joined the new army was an Abyssinian slave called Wahshi. who was known for his accuracy with the spear. His master, Jubayr ibn al-Mut'im, said to him, 'Go with the army and if you kill Hamzah, the uncle of Muhammad, in revenge for my uncle's death, I will set you free.' When Hind, Abu Sufyan's wife, heard about this she sent a message to Wahshi to say that she would clothe him in gold and silk if he would carry out his master's wish, for she, too, wanted Hamzah dead because he had killed both her father and brother.<br />While the Meccans made their plans, the Prophet's uncle, 'Abbas, one of the few Muslims still living in Mecca, sent a letter of warning to the Prophet (p.b.u.h.) in Medina. He told him that Quraysh were setting out with a huge army for Uhud, a place just outside Medina. On receiving this timely warning, the Prophet (p.b.u.h.) gathered his companions around him to discuss what they should do. He thought it would be better to wait for the enemy inside the city rather than go out to meet them, because it would be easier to defend Medina from inside the city walls. But the young Muslims were eager to go out and face Quraysh. They said, '0 Prophet of Allah, lead us out against our enemies, or else they will think we are too cowardly and too weak to fight them.'<br />One of the rulers of Medina, 'Abd Allah ibn Ubayy, however, agreed with the Prophet (p.b.u.h.) and advised him to remain in the city, saying, 'Whenever we have gone out to fight an enemy we have met with disaster, but none has ever come in against us without being defeated.’<br />But when the Prophet (p.b.u.h.) saw that the majority were in favor of going out to meet Quraysh, he decided to do so, and after the Friday prayer he put on his armor. The Muslims then set out with one thousand men in the direction of Mount Uhud which overlooks Medina. The enemy was camped on the plain below the mountain where they were laying waste the crops of the Muslims.<br />'Abd Allah ibn Ubayy was angry that the Prophet (p.b.u.h.) had not followed his advice and after going part of the way, turned back for Medina, taking one third of the entire army with him. This left the Prophet (p.b.u.h.) with only seven hundred men to meet the enormous Meccan army, which numbered three thousand.<br />The remainder of the Muslims went on until they reached the mountain of Uhud. There the Prophet (p.b.u.h.) ordered them to stand in ranks in front of the mountain, so that they would be protected from behind. He then positioned fifty archers on top of the mountain, giving them the following order: 'Keep the Meccan cavalry away from us with your arrows and don't let them come against us from the rear, whether the battle goes in our favor or against us. Whatever happens keep to your places so that we cannot be attacked from your direction, even if you see us being slain or booty being taken.’<br />When the Muslims were in position, the Prophet (p.b.u.h.) held up his sword and said, 'Who will use this sword with its right?' This was a great honor and many men rose to claim it, but the Prophet (p.b.u.h.) decided to give it to Abu Dujanah, a fearless warrior. Then the battle commenced.<br />The Muslims were well organized and had the advantage, because although Quraysh had more than four times as many men, they were tired from their journey and thus not ready to fight. As a result, the Muslims were able to make a surprise attack, led by Abu Dujanah, who was wearing a brilliant red turban. As the fighting increased the Quraysh women, led by Hind, began to beat their drums to urge their men on. They called out poems to encourage their men to be brave.<br />'If you advance, we hug you, spread soft rugs beneath you; if you retreat, we leave you. Leave and no more love you.'<br />Abu Dujanah said: 'I saw someone urging the enemy on, shouting wildly, and I made for him, but when I lifted my sword against him he screamed and I saw that it was a woman; I respected the Apostle's sword too much to use it on a woman.’ That woman was Hind.<br />As usual, Hamzah, the Prophet's uncle, fought with great courage, but while leading the Muslims in a fierce attack, which nearly defeated the Meccans, he was suddenly and cruelly struck down by the slave Wahshi. Later, Wahshl told how it happened: 'I was watching Hamzah while he was killing men with his sword. I...aimed my spear until I was sure it would hit the mark and hurled it at him. He came on towards me but collapsed and fell. I left him there until he died, then I came and took back my spear. Then I went back to the camp because I did not want to kill anyone but him. My only aim in killing him was to gain my freedom.'<br />The Quraysh warriors were soon scattered and forced to retreat. It looked as though they had been defeated! Seeing this, forty of the fifty Muslim archers on top of the mountain ran down from their position to collect booty, for the Quraysh army had left many of their belongings behind. The archers rushed to take what they could, forgetting the Prophet's orders.<br />Khalid ibn al-Walid, Commander of the Quraysh cavalry, saw what was happening and quickly turned his men around and ordered them to attack the Muslims from behind. The Muslims were taken completely by surprise. The Quraysh then began attacking from both sides at once. Many Muslims were killed and instead of winning they began to lose the battle.<br />To add to the confusion, it was rumored that the Prophet (p.b.u.h.) had been killed. When the Muslims heard this they were at a loss to know what to do. Then a man named Anas called out, 'Brothers! If Muhammad (p.b.u.h.) has been killed what will your lives be worth without him? Don 't think about living or dying. Fight for Allah. Get up and die the way Muhammad (p.b.u.h.) died!' and on hearing these words the Muslims took courage.<br />There had been several cavalry attacks on the position held by the Prophet (p.b.u.h.) and his companions and the Prophet's cheek had been badly gashed. As the Meccans closed in again he called out, 'Who will sell his life for us?' At this, five Ansar got up and fought until they were killed, one by one. Their places were soon taken, however, by a number of Muslims who drove off the attackers. Amongst the defending Muslims was Abu Dujanah who put his arms around the Prophet (p.b.u.h.) and made himself into a human shield. Throughout the remainder of the battle he held on to the Prophet (p.b.u.h.), but as the fighting drew to a close he suddenly let go. Abu Dujanah was dead, killed by the many arrows in his back that had been aimed at the Prophet (p.b.u.h.).<br />With the defeat of the Muslims, Quraysh were at last avenged. As they left the field of battle Abu Sufyan called out to his men, 'You have done well; victory in war goes by turns-today in exchange for Badr!'<br />When he heard this, the Prophet (p.b.u.h.) told' 'Umar to answer him, saying, ‘Allah is Most High and Most Glorious. We are not equal. Our dead are in Paradise and your dead are in Hell!' The Muslim soldiers then followed the departing Quraysh part of the way to make sure they were not going to attack Medina.<br />After the enemy had left, the Prophet (p.b.u.h.) made his way around the battlefield to see the extent of the Muslim losses. Many of the most faithful Muslims had been killed. Among the dead, the Prophet (p.b.u.h.) found the body of his closest friend and uncle, Hamzah, who had been killed by the slave, Wahshi. At the sight of this, the Prophet (p.b.u.h.) said, 'There will never be a moment as sad for me as this.' Hamzah's sister, Safiyya, came to pray and ask forgiveness for her brother, saying 'We belong to Allah and to Allah we are returning.'<br />After the Prophet (p.b.u.h.) had prayed over the many dead, he said, 'I tell you that no one has been wounded in Allah's cause but Allah will remember him and on the Day of Resurrection will raise him from the dead. Look for the one who has learned most of the Koran and put him in front of his companions in the grave.' They were buried where they had fallen as martyrs. Of them Allah says:<br /><br /><span style="color:#3366ff;">In the Name of Allah, the Beneficent, the Merciful<br /></span><span style="font-size:85%;color:#3366ff;"><em>Do not Think that those, who were killed for Allah's sake are dead. Nay, they are alive. With their Lord they have provision. Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those that have not yet joined them because they have nothing to fear or grieve over.</em></span> (<span style="font-size:85%;">Koran iii. 169-70</span>)<br /><br />It is said that the Prophet (p.b.u.h.) swore that no Muslim who had died for his beliefs would want to come back to life for a single hour, even if he could own the whole world, unless he could return and fight for Allah and be killed a second time.<br />The Muslims realized that their defeat had been caused by their disobedience to the Prophet (p.b.u.h.). The Koran tells us that the Muslims had been tested by Allah at Uhud and had failed but that Allah forgave them their weakness.<br /><br /><span style="color:#3366ff;">In the Name of Allah, the Beneficent, the Merciful</span><br /><span style="font-size:85%;color:#3366ff;"><em>Some of you there are that desire this world, and some of you there are that desire the next world. Then He turned you from them, that He might try you ; and He has forgiven you; and Allah is bounteous to the believers.</em></span> (<span style="font-size:85%;">Koran iii. 145</span>)<br /><br />People living nowadays should learn from the lessons learned by the early Muslims at Uhud. Disobedience to the Prophet (p.b.u.h.) and love for the things of this world caused their defeat. The same can happen to us as well. Even if we have no battle like Uhud to fight, we can still die for Allah's sake by fighting what is bad in ourselves.<br />When the Prophet (p.b.u.h.) came back from a battle he said to his men, 'We have returned from the lesser war to the greater war.' He meant by this that the struggle that goes on within every human being to become a better person is the more difficult battle.<br /><br />THE BATTLE OF THE TRENCH<br />WHEN the Prophet (p.b.u.h.) first arrived in Medina, the Jews who were living there had welcomed him. The Prophet (p.b.u.h.) had returned their greeting, as he wished to be on good terms with them. An agreement was also reached between the Muslims and the Jews, which gave the Jews the freedom to practice their religion and which also set out their rights and their duties. Among these duties was that in the case of war with Quraysh, the Jews would fight on the side of the Muslims.<br />Despite this agreement, however, some of the Jewish tribes, who resented the Prophet's presence in Medina, soon began to cause trouble amongst the Muslims. They tried to set the Muslim Emigrants from Mecca and the Ansar against each other. The troublemakers were given many warnings but they continued to be a nuisance. In the end, the Muslims had no choice but to drive them from Medina. A new agreement was offered those Jews who remained but the trouble did not end there. One of the Jewish tribes, the Bani Nadir, plotted to murder the Prophet (p.b.u.h.) but their plan was discovered and they, too, were exiled from the city.<br />Knowing that they could not defeat the Muslims themselves, some of the leaders of the exiled Jews secretly went to Mecca to enlist the help of Quraysh. Knowing what the Meccans would like to hear, they pretended to believe in the same things. They said that they thought that the old Arab tradition was better than the teachings of the Prophet Muhammad (p.b.u.h.) and that they believed that the Quraysh religion of worshipping many idols was better than the Prophet's with only one God. Then the Jews told them that if all the Arab tribes attacked Medina, the Jews inside the city would help to defeat the Prophet (p.b.u.h.) and Islam once and for all.<br />The leaders of Quraysh were pleased to hear all this and seizing on what seemed to them a very good opportunity, agreed to the plan and began to gather together a formidable army. In the meantime in Medina, only one Jewish tribe, the Bani Qurayzah, refused to betray the Muslims.<br />Eventually the Muslims learned of the preparations being made for war in Mecca and of the plotting of the Jews within Medina itself. The betrayal of the Muslims by the Jews did not surprise the Prophet (p.b.u.h.), who said of them: 'The hearts of the Jews have become closed to the truth. They have forgotten what Moses taught them long ago-that there is only one God.’<br /><br /><span style="color:#3366ff;">In the Name of Allah, the Beneficent, the Merciful<br /><span style="font-size:85%;"><em>The likeness of those who are entrusted with the Law of Moses, yet apply it not, is as the likeness of the ass carrying books. Evil is the likeness of the people who deny the revelations of Allah. And Allah guideth not wrongdoing folk.</em></span></span> (<span style="font-size:85%;">Koran Ixii.5</span>)<br /><br />The Muslims wondered how they could defend Medina. They heard that Abu Sufyan was coming to attack them with an enormous army which included many other Arab tribes, as well as Quraysh. What were they to do with only a single week to prepare? The Prophet (p.b.u.h.) and his men knew that it would be impossible for them to fight off all these tribes! The only thing they could do was to stay inside the city and try to defend it as best they could.<br />Now among the people of Medina was a Persian named Salman, who had come to live in the city some time before the Prophet's arrival there. As a convert to Christianity he had traveled to Medina after Christian sages had told him that a Prophet would be born in Arabia. On arriving in Medina he was, however, sold into slavery by the merchants with whom he had traveled. Later he became a Muslim, gained his freedom and became a member of the Prophet's household.<br />When the people gathered to discuss a plan of action against the approaching enemy, Salman was present and it was he who suggested that they should dig a trench around the city. The Prophet (p.b.u.h.) thought this a good idea, so the Muslims set to work, although it was in the middle of winter. They worked day and night, digging the trench as quickly as possible. The Prophet (p.b.u.h.) himself carried rocks and when the men were tired he gave them the will to carry on. Someone later recalled how beautiful he looked, dressed in a red cloak with dust upon his breast and his dark hair nearly reaching his shoulders.<br />There was little food at this time and the men were often hungry as they worked. On one occasion, however, a little girl gave some dates to the Prophet (p.b.u.h.), which he spread out on a cloth. The men were then called to eat and the dates kept increasing in number until everyone had been fed. Even after everyone had eaten their fill, the dates continued to increase so that there were more than the cloth could hold.<br /><br /><br />Similarly, there is the story of the lamb, that has come down to us from one who was there:<br />'We worked with the Apostle at the trench. I had a half-grown lamb and I thought it would be a good thing to cook it for Allah 's Messenger. I told my wife to grind barley and make some bread for us. I killed the lamb and we roasted it for the Prophet (p.b.u.h.). When night fell and he was about to leave the trench, I told him we had prepared bread and meat and invited him to our home. I wanted him to come on his own, but when I said this he sent someone to call all the men to come along. Everyone arrived and the food was served. He blessed it and invoked the Name of Allah over it. Then he ate and so did all the others. As soon as one lot were satisfied, another group came until all the diggers had eaten enough, but still there was food to, spare.’<br /><br />On March 24, 627 A.D., Abu Sufyan arrived with more than ten thousand men. The Muslims numbered only three thousand. Quraysh and their allies surrounded Medina but between the two armies was the long, wide trench. The Prophet (p.b.u.h.) and his men stayed behind this trench for nearly a month defending the city against their more powerful enemy. Many times enemy warriors tried to cross the trench and enter the city, but each time they were pushed back by the Muslims. The Muslims were afraid that if any did manage to cross over, the Jews inside Medina would join forces with them and the Muslims would be beaten. The Jewish tribe of Bani Qurayzah, who had stood by the agreement with the Muslims, were pressed by a Jewish emissary from the enemy without, to break their promise. Eventually they agreed to do so and when the news of this reached the Prophet (p.b.u.h.) and his Companions they were greatly troubled. Sa’d ibn Mu’adh, the leader of the tribe of Aws, was sent by the Prophet (p.b.u.h.) with two other men to find out if this were true. When they arrived in the part of Medina where the Jews lived, they found that things were even worse than they had previously thought. Sa’d ibn Mu’adh, whose tribe was closely allied with the Bani Qurayzah, tried to persuade their leader not to break the treaty with the Muslims, but he refused to listen. This meant that the Muslims could not relax their guard for one moment, for they were now threatened not only by the enemy beyond the trench, but by the Bani Qurayzah, within the walls of the city.<br />Things became more difficult for the Muslims day by day. It was extremely cold and food began to run out. To make matters worse, the Bani Qurayzah began openly and actively to join forces with the other Jews and cut off all supplies to the Muslims, including food. The enemies of Islam then planned how to capture Medina.<br />The situation looked desperate and the Prophet (p.b.u.h.) prayed to Allah to help the Muslims defeat their enemies. That very night a sandstorm blew up which buried the tents of Quraysh. The storm continued for three days and three nights making it impossible for the enemy to light a fire to cook a meal or warm themselves by.<br />On one of these dark nights the Prophet (p.b.u.h.) asked one of his men, Hudhayfah ibn al-Yaman, to go on a dangerous mission. The Prophet (p.b.u.h.) told him to make his way across the trench to the enemy camp where he should find out what they were doing.<br />With much difficulty Hudhayfah crossed the trench and made his way to a circle of Quraysh warriors talking in the darkness. He sat near them, but as there was no fire, no one noticed him. He then heard Abu Sufyan 's voice: 'Let us go home!' he said. 'We have had enough. The horses and camels are dying, the tents keep blowing away, most of the equipment has been lost, and we cannot cook our food. There is no reason to stay!' Shortly after hearing this Hudhayfah made his way quickly and quietly back across the trench and the next morning the Muslims rejoiced to find that what he had overheard had come true-Quraysh and their allies had gone away! The siege of Medina had ended in a great victory for Islam.<br />But this was not to be the end of the difficulties, for the Archangel Gabriel came to the Prophet (p.b.u.h.) and told him that he should punish the Bani Qurayzah for betraying him and the Muslims. On hearing this, the Prophet (p.b.u.h.) ordered the Muslims to march against the Bani Qurayzah as they hid in their fortress. The Muslims besieged them for twenty-five days until they finally gave in. On surrendering, they asked the Prophet (p.b.u.h.) to let someone judge their case, and he agreed. He also allowed them to choose who would give the ruling.<br />The man chosen to judge the Bani Qurayzah was Sa'd ibn Mu'adh, leader of the Aws, a tribe which had always protected the Qurayzah in the past. Sa'd ibn Mu'adh, who had himself been wounded in the battle, decided that the Jews should be tried by their own Holy Law , according to which anyone who broke a treaty would be put to death. As a result all the men of the Bani Qurayzah were executed and the women and children made captive.<br />If the Jews had succeeded in their pact, Islam would have been destroyed. Instead, from that day on, Medina became a city where only Muslims lived.<br />Very soon after peace had been restored to Medina, Sa'd ibn Mu'adh died of his wounds. It was said that the Archangel Gabriel came in the middle of that night and said to the Prophet (p.b.u.h.) '0 Muhammad, who is this dead man? When he arrived, the doors of heaven opened and the Throne of Allah shook.'<br />The Prophet (p.b.u.h.) got up as soon as he heard this, but found that Sa'd was already dead. Although he had been a heavy man, the men who carried his body to the grave found it quite light. They were told that the angels were helping them. When he was buried, the Prophet (p.b.u.h.) said three times 'Subhan Allah!' (Glory be to Allah!), and' Allahu Akbar!' (Allah is Most Great!) When asked why he did this, he replied, 'The grave was tight for this good man, until Allah eased It for him.’ This is one of the rewards that Allah gives to martyrs and good Muslims.<br /><br />THE TREATY OF HUDAYBIYAH<br />QURAYSH had tried to destroy Islam but had failed. The number of Muslims grew and their armies increased from three hundred at the battle of Badr, seven hundred at the battle of ‘Uhud, to three thousand at the battle of the Trench.<br />After the annual fast of Ramadan, the Prophet (p.b.u.h.) had a dream which indicated that the Muslims should go to Mecca for the pilgrimage. One thousand and four hundred Muslims got ready to go with him on the Lesser Pilgrimage called 'the ‘Umra'. They dressed in white and went unarmed to show Quraysh that they had come to make the pilgrimage and not to fight. When Quraysh heard that the Prophet (p.b.u.h.) was on his way, they sent troops with Khalid ibn al- Walid to stop the Muslims from entering the city. To avoid meeting this small army the Prophet (p.b.u.h.) changed his route and led the men through rugged mountain passes. When they reached easier ground he told them, 'Say, we ask Allah 's forgiveness and we repent towards Him.' At Hudaybiyah, south of Mecca, the Prophet's camel knelt down and refused to go any further. The Muslims thought she was either stubborn or tired, but the Prophet (p.b.u.h.) said: 'The same power that once stopped the elephant from entering Mecca is now stopping us!' He then ordered them to make camp, which they did, although they all hoped they would travel on to the sacred Ka’bah the following day.<br />On setting up camp, the believers were dismayed to find that the springs were almost dry. When he heard this the Messenger of Allah (p.b.u.h.) instructed a man called Najiyah to take the bowl of water in which he had performed his ablutions, pour it into the hollows where the small amount of spring water lay, and stir it with his arrows. Najiyah did as he was told and the fresh water gushed up so suddenly that he was hardly able to get out of the way in time.<br />Messengers were sent to Quraysh to tell them that the Muslims had come only for the pilgrimage, to worship Allah at the Holy Ka'bah, and that they wanted to enter the city peacefully. But Quraysh took no notice. Finally, the Prophet's son-in-law, 'Uthman ibn 'Affan, a wise and respected man, was chosen to go, and the Muslims settled down to wait and see what news he would bring back. After they had waited a long time, the Muslims became very worried. At last they decided that he must have been killed. A state similar to that of Revelation then came upon the Prophet (p.b.u.h.). He gathered the Muslims around him under an acacia tree and asked them to swear their allegiance to him, which they did. This pact, which is mentioned in the Koran, became known as the Treaty of Radwan (which means Paradise). Shortly after, 'Uthman ibn 'Affan returned and the Muslims were relieved to see that no harm had come to him.<br />Some Meccan warriors tried to attack the Muslim camp but were captured and brought before the Prophet (p.b.u.h.), who forgave them when they promised to stop attacking the Muslims. Soon after this, official messengers came from Quraysh and talks began for a peaceful settlement. A man called Suhayl ibn 'Amr was sent by the Meccans to work out a treaty. When the Prophet (p.b.u.h.) asked 'Ali to write 'In the Name of Allah, the Most Gracious, the Most Merciful', on the top of the page, Suhayl objected, saying 'Write only: bismik Allahumma (in Thy name, O Allah). I don't know him as al-Rahman (the Most Gracious), al-Rahim (the most Merciful).'<br />The Prophet (p.b.u.h.) agreed and dictated: 'This is a treaty between Muhammad the Messenger of Allah and Suhayl ibn 'Amr.'<br />‘Stop!' cried Suhayl, ‘I don't believe that you are Rasulallah (the Messenger of Allah). If I thought you were Allah's Messenger, I wouldn't be fighting against you, would I?'<br />Calmly, the Prophet (p.b.u.h.) agreed that he should be referred to in the treaty as Muhammad', son of 'Abd Allah. The Muslims were very upset at this, and 'Umar furiously cried out, ‘Are you not Allah's Messenger, and are we not Muslims? How can we accept such treatment when we are right and they are wrong? This will make people laugh at our religion!'<br />But the Prophet (p.b.u.h.) knew what was best and the Treaty of Hudaybiyah was signed.<br />In this treaty the two sides agreed to stop fighting for a period of ten years. It was also agreed that the Muslims should go back to Medina immediately but that they could return the following year for the pilgrimage. This pilgrimage would last three days. In addition, the treaty allowed Muslims wishing to leave Islam and return to Mecca to do so. It also permitted Meccans to leave and become Muslims provided they had the permission of their guardians. The Muslims agreed to send any Meccan who did not have their guardian's permission back to Mecca.<br />Suhayl's son had come with his father with the idea of joining the Prophet (p.b.u.h.) but when the treaty was signed he was, of course, forced to return to Mecca. He cried bitterly. The Prophet (p.b.u.h.) said, '0 Abu Jandal, be patient and control yourself. Allah will provide relief and find a way out for you and others like you.’<br />The majority of the Muslims were very disappointed when they heard the terms of the agreement and thought that it should not have been accepted. They did not realize that this was in fact a great victory for the Prophet (p.b.u.h.), which Allah would later confirm in a Revelation. The agreement made sure that the following year they would enter Mecca peacefully, and in time would result in Muslims becoming stronger and more respected throughout Arabia. At the time the treaty was signed the Muslims could not have foreseen that the number of people who would travel to Medina to become Muslims in the following year would be greater than in all the years before.<br />Before the Muslims departed, they followed the Prophet's example of making sacrifice and either shaving or cutting their hair. Even though they were unable to visit the sacred mosque, their pilgrimage was accepted by Allah because it had been their true intention. On the return journey to Medina, the 'Victory' chapter of the Koran was revealed to the Prophet (p.b.u.h.). It begins:<br /><br /><span style="color:#3366ff;">In the Name of Allah, the Beneficent, the Merciful</span><br /><span style="font-size:85%;color:#3366ff;"><em>Surely We have given thee (0 Muhammad) a clear victory, That Allah may forgive thee of thy sin That which is past and that which is to come, And may complete His blessings upon thee, And may guide thee on the right path, And that Allah may help thee with mighty help.</em></span> (<span style="font-size:85%;">Koran xlviii. 1-3</span>)<br /><br />Now most of those who left Mecca to join the Prophet (p.b.u.h.) without the consent of their guardians and were turned back by him as agreed, did not in fact return to Mecca, but lived instead in groups along the seashore. There they were joined by others who had left Mecca but these groups began to endanger Quraysh caravans which were passing by and disrupted their trade. Because of this, Quraysh told the Prophet (p.b.u.h.) that if he wanted to take these new Muslims, they would not ask for them to be returned. The young men, therefore, joined the Prophet (p.b.u.h.) and the people in Mecca and Medina grew more at ease with one another. The young men from the seashore were shortly followed by those Muslims who were still living in Abyssinia, and soon the numbers of believers in Medina had doubled.<br />About this time, Khalid ibn al- Walid, the great warrior who had defeated the Muslims at Uhud, set out from Mecca for Medina. Along the way he met 'Amr ibn al-'As, the clever speaker who had pursued the Muslims when they fled to Abyssinia. 'Amr, who had attempted to find asylum in Abyssinia, had just returned from that country, the Negus having urged him to enter Islam. He asked Khalid, 'Where are you going?' Khalid replied, 'The way has become clear. The man is certainly a Prophet, and by Allah, I am going to become a Muslim. How much longer should I delay?' ‘Amr ibn al-'As answered, 'I am traveling for the same reason.'<br />So they both traveled on to Medina to join the Prophet (p.b.u.h.). The two men were, however, worried about meeting the Prophet (p.b.u.h.) because of having fought against the Muslims in the past. Therefore, when ‘Amr came before Allah's Messenger he said, '0 Prophet, will my past faults be forgiven and no mention made of what has gone before?' The Prophet (p.b.u.h.) replied, ‘'Amr, Islam wipes away everything that happened before, as does the hijrah.’<br />A year after the signing of the Treaty of Hudaybiyah, the Prophet (p.b.u.h.) was able to lead two thousand pilgrims on the 'Umra. Quraysh vacated Mecca and watched the rites from the hills above the city. The agreed period of three days was observed, after which the Muslims returned to Medina.<br /><br />THE INVITATION<br />THE peace which the Treaty of Hudaybiyah guaranteed for ten years, meant that people could travel from all over Arabia to visit the Prophet (p.b.u.h.) and a great many came to declare their Islam. Also, during this period the Prophet (p.b.u.h.) decided that the time had come for his message to be taken to other countries, so he sent trusted companions with letters, telling of his message, to the leaders of the most powerful nations of the day. It is recorded that he said, ‘Allah has sent me as a mercy to all men, so take the message from me that Allah has mercy on you.' It is also recorded that some time before, when the Prophet (p.b.u.h.) was digging before the Battle of the Trench, three flashes of lightning had blazed forth from a rock he had been striving to remove. These flashes had shown him the fortresses of the civilizations to the South, East, and West which were soon to come into Islam.<br />Now at the time the Prophet (p.b.u.h.) sent out his message, Abu Sufyan and some other members of Quraysh were trading in Syria, a province of the Eastern Roman Empire (later to be called Byzantium). Also, at about this time the Emperor Heraclius, ruler of this Empire, had a dream, and sadly told visitors to his court in Syria: 'I saw our Empire fall and victory go to a people who do not follow our religion.' At first he thought this must refer to the Jews, and he even had it in mind to kill all the Jews living under his rule. But then an envoy from the governor of Basra arrived with a message for the Emperor: '0 Emperor Heraclius, there are some Arabs in the city who are speaking of wonderful happenings in their country', and he then told of what he had heard about the Prophet (p.b.u.h.).<br />On hearing this Heraclius commanded his soldiers: 'Go and find me someone who can tell me more about this.' The soldiers, however, did not find those who had been talking about the Prophet (p.b.u.h.), but instead found Abu Sufyan and some of his companions and brought them before the Emperor. Heraclius asked, 'Is there anyone among you who is a close relative of the Prophet Muhammad (p,b.u.h.)?'<br />Abu Sufyan replied, 'I am.'<br />So the Emperor addressed all the questions to him, thinking he would know the Prophet (p,b.u.h.) best. He said, 'Tell me what is the Prophet's position in your tribe?'<br />Abu Sufyan said, 'He is a member of our most respected family.'<br />'Did anyone before him say the kinds of things he says?' the Emperor went on.<br />No', was the reply.<br />‘And was he ever accused of lying or cheating?' 'Never.'<br />And then the Emperor asked: ' And what about his ideas and opinions, and his powers of reasoning?'<br />'No one has ever had cause to doubt him or find fault with his reasoning', replied Abu Sufyan.<br />'Who follows him, the proud or the humble?' 'The humble.' 'Do his followers increase or decrease?' 'They increase', said Abu Sufyan, 'none of his followers leave him.'<br />The Emperor then turned to other matters and asked: 'If he makes a treaty, does he keep it?' 'Yes', Abu Sufyan replied. 'Did you ever fight against him?' enquired the Emperor. To which Abu Sufyan answered: 'Yes. Sometimes we won, sometimes he won, but he never broke his word in any agreement.' The Emperor then asked: 'What does he say people must do?' 'To worship one God', said Abu Sufyan. 'He forbids people to worship as their fathers worshipped, and says they must pray to Allah alone, give alms, keep their word, and fulfil their duties and responsibilities.’<br />Abu Sufyan had spoken the truth even though he was an enemy of the Prophet (p,b.u.h.), and did not become a Muslim until the very end of his life. But he was afraid to lie before the members of his caravan who were also there with him. The meeting ended with these words from the Emperor, 'I see from this that he is indeed a Prophet (p.b.u.h.) You said that his followers do not leave him which proves they have true faith, for faith does not enter the heart and then go away. I knew he was coming and if what you say is true, he will surely conquer me. If I were with him now, I would wash his feet. You may leave now.’<br />It was not long after this that the messenger, Dihyah, arrived at the Syrian court bearing the Prophet Muhammad's letter which said, 'If you accept Islam you will be safe, and Allah will give you a double reward. If you do not, you will have to live with the results of your decision.'<br />Heraclius grabbed the letter. He was so upset he could hardly control himself. He said to Dihyah, 'I know your master is a true Prophet of Allah. Our books tell of his coming. If l were not afraid that the Romans would kill me, I would join Islam. You must visit Bishop Qaghatir and tell him everything. His word is more respected among the people than mine.'<br />So Dihyah related the message to the Bishop and when he heard it, Qaghatir said, 'Yes, your master, whom we call Ahmad, is mentioned in our scriptures.' He then changed from his black robes into white ones and went and spoke to the people gathered in the church. '0 Romans, a letter has come to us from Ahmad, in which he calls us to Allah. I bear witness that there is no divinity but Allah and that Ahmad is his slave and messenger.' (Ahmad is another name for the Prophet Muhammad.) But on hearing this the crowd grew angry and attacked Qaghatir, beating him until he was dead.<br />Heraclius was afraid that the same thing would happen to him, so he spoke to his generals from a balcony saying, '0 Romans! A man has written to me calling me to his religion. I believe he is truly the Prophet we have been told to expect. Let us follow him so that we can be happy in this world and the next.' The Romans cried out in anger when they heard this, so Heraclius quickly said, 'I was only pretending; I wanted to see how strong your faith was. I am pleased to see that you are true to your religion.' Heraclius then suggested that they pay a tax or give land to the Muslims in order to maintain peace, but the Romans refused. Realizing that he could do no more, and knowing that one day Islam would conquer Syria, Heraclius left the province and returned to Constantinople, the capital of the Eastern Roman Empire. As he rode away he turned around to look back and said, 'Goodbye for the last time, 0 land of Syria!'<br />Meanwhile, another of the Prophet's messengers arrived at the palace of Chosroes, the Shah (or King) of Persia, where he was told by the royal guard: 'When you see the Shah, you must bow and not lift your head until he speaks, to you. To this the Prophet's messenger replied, 'I will never do that. I bow only to Allah.' 'Then the Shah will not accept the letter you bring', they said. And when the time came for the messenger to see him, the Shah was indeed very surprised to see the man holding his head high and refusing to kneel respectfully before him like everyone else. Nonetheless, the Shah still read out the letter:<br />In the Name of Allah, the Beneficent, the Most Merciful<br />from Muhammad, Messenger of Allah to Chosroes, Shah of Persia.<br />Peace be upon those who follow the truth, who believe in Allah and His Prophet and who testify that there is no divinity but Allah and that Muhammad is His Messenger. I ask you in the Name of Allah, because I am His Messenger, to warn your people that if they do not accept His Message, they must live with the consequences. Become Muslim and you will be safe. If you refuse to tell them you will be to blame for the ignorance of your subjects.<br />The Shah was furious when he read this and tore the letter into little pieces. When the messenger returned to Arabia and told the Prophet (p.b.u.h.) what Chosroes had done, the Prophet (p.b.u.h.) said, 'May Allah also tear his kingdom into little pieces. ' And several years later it happened just as the Prophet (p.b.u.h.) had said it would. As with Syria and Persia, a messenger was also sent to the Negus (or King) of Abyssinia, with the following letter:<br />Peace. Praise be to Allah, the King, the All-Holy, the Peacemaker, the Keeper of Faith, the Watcher.<br /><br /><span style="font-size:85%;color:#3366ff;"><em>He is Allah, there is no divinity but He, the Sovereign Lord, the Holy One, the All-peaceable, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the All-sublime. Glorified be Allah from all that they associate with Him.</em></span> (<span style="font-size:85%;">Koran lix.23</span>)<br /><br />And I testify that Jesus, son of Mary, is the spirit of Allah and His Word which He cast to Mary the Virgin, the good, the pure, so that she conceived Jesus. Allah Created him from His Spirit and His Breath as He created Adam by His Hand and His Breath. I call you to Allah, the Unique, without partner, to His obedience, and to follow me and to believe in that which came to me, for I am the Messenger of Allah. Peace be upon all those who follow true guidance.<br />The King of Abyssinia was a very wise man, and was thought by the world to be a good Christian. He had, of course, already heard of the Prophet (p.b.u.h.) and his religion from the Muslims who had sought refuge in his country years before. He was deeply moved by the letter and when he came down from his throne it was not just to show his respect but also to declare that he was already a Muslim.<br />He answered the Prophet's letter with one of his own.<br />To Muhammad the Prophet of Allah from the Negus al-Asham, King of Abyssinia.<br />Assalamu aleikum O Prophet of Allah wa rahmatullah wa barakatuhu There is none like Him who has guided me to Islam. I received your letter, O Messenger of Allah. Some of your followers, as well as your cousin Ja’far, still live here. I believe you are truly the Messenger of God and reaffirm the pledge of allegiance I made to you some time ago before your cousin Ja'far, at whose hand I joined Islam and surrendered to the Lord of the Worlds.<br />A fourth messenger had, in the meantime, traveled by boat to Alexandria to meet the Muqawqis, the ruler of Egypt, who was a Coptic Christian. In his letter, the Prophet (p.b.u.h.) invited the Muqawqis to accept Islam, because a Christian who believed in the message of Jesus should also believe in him, for he had come with the same message from Allah. It read:<br />In the Name of Allah, the Beneficent, the Most Merciful,<br />from Muhammad, son of 'Abd Allah to the great Copt.<br />Peace be upon whoever follows the Truth. I beseech you to accept Islam. Become a Muslim. Allah will reward you twice. If you refuse, you will carry the blame for not allowing your people to share in this blessing.<br />The Muqawqis showed respect for what the letter said. He treated the messenger well, and sent many presents with him for the Prophet (p.b.u.h.), but he did not become a Muslim.<br />Although only Abyssinia responded to the Prophet's call to Islam, all was not lost, for a few years later Persia, Syria and Egypt all became Muslim countries.<br /><br />THE ENTRY INTO MECCADESPITE the improved relations between Mecca and Medina after the signing of the Treaty of Hudaybiyah, the ten-year peace was to be broken by Quraysh who, with their allies, the Bani Rakr, attacked the Khuza'ah tribe. Now Khuza'ah were allies of the Muslims and when the Prophet (p.b.u.h.) heard of the attack he immediately ordered his men to prepare for war. When they were ready he told them that their destination was Mecca and, as he did not want any fighting within the walls of the city, he told them they must move quickly and take the enemy by surprise. In this way the Meccans would not have time to prepare for war and, being surrounded would have to surrender. The Muslims would then be able to take the city without injury or loss of life to anyone.<br />When the Muslim army, which numbered ten thousand, set out for Mecca, it was the month of Ramadan in the eighth year of the Hijrah. Many of the men kept the fast, even though they were not obliged to because they were traveling. Everyone was jubilant because they were going to Mecca, especially as some of them had not seen their homes in the city for eight long years.<br />In the meantime, the Prophet's uncle, al-'Abbas, had decided that the time had come for him and his wife to leave Mecca and join the Prophet (p.b.u.h.) in Medina. They did not, however, have to go far as after a distance of only twenty-five kilometres they came across the Muslim camp. When the Prophet (p.b.u.h.) saw them he said, 'Uncle, your emigration is the last emigration. My prophecy is the last prophecy.' Al-'Abbas then joined the army and his wife went on to the safety of Medina.<br />Night fell and the Muslims made fires to light their camp. The Meccans, looking out of the city, were amazed to see the many fires, and Abu Sufyan went all over Mecca trying to find out whose camp it was. Suddenly he saw al-'Abbas riding towards him from the direction of the fires. He was returning as a messenger of peace from the Prophet (p.b.u.h.) and said to Abu Sufyan, 'The Muslims have come with a large army. They do not wish to fight, only to enter the city. It would be better to surrender and not fight. Come under my protection and meet the Prophet (p.b.u.h.).’<br />Abu Sufyan agreed, and got up behind al-‘Abbas, who was riding the Prophet's white mule. It was still night as they entered the Muslim camp. Each time they passed a fire, someone would call out, 'Who goes there?' None of them recognized the stranger as the leader of their enemy but all knew al-'Abbas and so let them through.<br />As they passed by ‘Umar, however, he immediately recognized Abu Sufyan and yelled out, ‘Abu Sufyan! The enemy of Allah!' He ran after them intending to kill his enemy but al-‘Abbas made the mule go faster. They reached the Prophet's tent just before ‘Umar, who rushed in after them quite out of breath. ‘Umar begged the Prophet (p.b.u.h.), '0 Messenger of Allah, let me end the life of Abu Sufyan, this enemy of Islam, who has led the Quraysh armies in their attacks on us!’<br />Al-‘Abbas interrupted, saying, 'I have sworn to protect him during his time here', whereupon the Prophet (p.b.u.h.) told his uncle to take Abu Sufyan to his tent for the night.<br />In the morning Abu Sufyan was taken to the Prophet (p.b.u.h.) who said, ‘Abu Sufyan! Have you not yet realized that there is no divinity but Allah?'<br />To this Abu Sufyan replied, 'If there had been another he surely would have helped me by now.' 'Shame on you, Abu Sufyan', responded the Prophet (p.b.u.h.), 'it is time you realized that I am truly Allah's Messenger.' After a moment or two, Abu Sufyan, who remembered how ‘Umar had not been allowed to kill him, replied: 'I can see you are a generous and forgiving man but I still cannot be sure of that.'<br />At this, al-'Abbas, who had been standing nearby turned to him and said: 'Believe, as I do now.’<br />Abu Sufyan stood quietly for a moment, then in a calm, clear voice swore in front of everyone, 'There is no divinity but Allah, and Muhammad is the Messenger of Allah.’<br />The Prophet (p.b.u.h.) then told Abu Sufyan to go back to Mecca and tell the people that the Muslims would enter the city the next morning. Before he left, however, al-'Abbas suggested to the Prophet (p.b.u.h.) that as Abu Sufyan was a proud man, it would be good to give him an honorable position. The Prophet (p.b.u.h.) took this advice, saying to Abu Sufyan, 'Tell the people that when we enter, anyone seeking refuge in your house will be safe.' This was a great honor for Abu Sufyan. In addition, the Prophet (p.b.u.h.) told him to assure the Meccans that those who remained in their own homes or at the Ka'bah would also be protected.<br />Abu Sufyan returned quickly to the city. He made straight for the hill Hagar had climbed in her search for water and from which the Prophet (p.b.u.h.) later spoke, and called upon Quraysh to come to him. Abu Sufyan then spoke to the people, '0 people of Mecca, the fires we saw all around us were the camp fires of Muhammad and his men. He has come with a strong army and there are too many for us to fight. It is best, therefore, to surrender. Anyone who stays in my house, or in his own home, or at the Ka'bah will be safe.'<br />Early next day, the Muslims entered Mecca from all sides. They had been ordered to cause no harm unless anyone tried to stop them entering. When the Prophet (p.b.u.h.) arrived, he got off his camel, bowed down on the ground and thanked Allah for this victory. When the unbelievers saw this, they knew that the Prophet (p.b.u.h.) had come in peace. People began leaving their homes and running towards the Ka'bah. When they arrived there, they found the Prophet (p.b.u.h.) performing the ritual encircling of the Ka 'bah, the tawaf, on his camel, surrounded by the Muslims. When he had finished, he said, 'There is no divinity except Allah and He has no partner. Men and women of Quraysh, be not proud for all are equal; we are all the sons of Adam, and Adam was made of dust. ' Then he recited this verse to them:<br /><br /><span style="color:#3366ff;">In the Name of Allah, the Beneficent, the Merciful<br /><em>O mankind! Lo! We have created you male and female, and have made you nations and tribes so you may know each another. Surely the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is All-knowing, All-aware</em>.</span> (<span style="font-size:85%;">Koran xlix. I 3</span>)<br /><br />After this he said to them: '0 Quraysh, what do you think I am going to do to you?'<br />The people thought carefully before answering because they knew that according to the laws of war they could all be taken prisoner. They also knew, however, that the Prophet Muhammad (p.b.u.h.) was generous, so they replied, 'You will treat us as a kind nephew and a generous brother would.'<br />To this he' replied with the words used by the Prophet Joseph when his brothers came to Egypt: 'God forgives you and He is the Most Merciful of the Merciful.' Later the Prophet (p.b.u.h.) went to the hill of Safa and there the crowd followed him and surged forward, taking his hand one by one, to declare themselves Muslim.<br />He then turned to the Ka’bah and, pointing his staff at the three hundred and sixty-five idols which were placed there, recited from the Koran:<br /><br /><span style="color:#3366ff;">In the Name of Allah, the Beneficent, the Merciful .<br />. . <span style="font-size:85%;"><em>Truth has come and falsehood has vanished away. Lo! Falsehood is ever bound to vanish. </em></span></span>(<span style="font-size:85%;">Koran xvii.8I</span>)<br /><br />At this, each idol fell over onto its face. Together with his followers the Prophet (p.b.u.h.) then proceeded to purify the Ka’bah, after which he ordered Bilal to climb on top of it and perform the call to prayer. Since then the call to prayer has been heard five times a day in Mecca. The Ka’bah, the House of Allah, has served the purpose for which it was built by Abraham thousands of years ago, as a sanctuary for the worship of Allah, our Creator, and Mecca continues to be the spiritual centre of Islam.<br />On the day Mecca was conquered, the Prophet (p.b.u.h.) addressed the people, saying:<br />‘Allah made Mecca holy the day He created heaven and earth and it is the Holy of Holies until the Resurrection Day. It is not lawful for anyone who believes in Allah and the Last Day to shed blood therein, nor to cut down trees therein. It was not lawful for anyone before me and it will not be lawful for anyone after me. Indeed it is not lawful for me except at this time, only Allah's anger against his people makes it permissible. Mecca has now regained its former holiness. Let those here now go forth and tell others.'<br /><br /><br />THE LESSON OF PRIDE AT THE VALLEY OF HUNAYN<br />ISLAM flourished in Mecca and the Muslims became stronger and stronger. But south of Mecca lived a tribe of warriors called Hawazin, who had not become Muslim. They made an agreement with another tribe from Ta'if, called Thaqif, to fight the Muslims and destroy them before they could spread their religion throughout Arabia.<br />The Thaqif, who were known for their courage, soon won the support of other tribes living around the Ta'if area, especially when such tribes were told: 'Look what has happened! If Quraysh, the largest tribe of all, have fallen to Muhammad, it is only a matter of time before the same will happen to the rest of us. We should strike now before the Muslims are established in Mecca and have the support of Quraysh.'<br />The Chief of one of these tribes, a fearless warrior called Malik ibn 'Awf, was chosen as the leader. He put forward a plan: 'You should all go out to battle accompanied by your families, your tents, your sheep and goats, for with all your belongings at stake, none of you will dare give up the fight.'<br />Everyone agreed with Malik except an old, blind man called Dorayd. He had been a great warrior in his day and because o fhis experience and valuable advice, still accompanied the men into battle. 'I don't like Malik's plan', he insisted. 'If a man is so cowardly as to leave a battle, then he will leave his family as well. The women and children will be a great worry to us and if we are defeated all our wealth will fall into enemy hands.' But Malik ignored this advice and stuck to his original plan.<br />When the Prophet (p.b.u.h.) heard what the enemy tribes were planning, he found himself forced to fight and ordered his army towards Ta'if. He had twelve thousand men and the enemy only four thousand. The Muslims were proud of their strength and as they looked around at their number, said to themselves, 'We will never be defeated!' On hearing this the Prophet (p.b.u.h.) knew that the Muslims had become too proud and because of this would not succeed. He warned them, 'Look to Allah and not to your own strength.'<br />The time for battle came. The Muslim army advanced along the Hunayn path, a narrow way in the rugged mountains, towards the valley where the Hawazin and the other tribes were waiting. It was very early morning and not yet light. The Muslims were unaware that, under cover of darkness, the Hawazin warriors had already climbed up the mountain and were waiting for them. As soon as all the Muslims were trapped in the narrow passage-way below, the Hawazin ambushed them. First they threw rocks down upon them and then attacked with arrows and swords.<br />In surprise and fear, the Muslims started to retreat. The Prophet (p.b.u.h.) was bitterly disappointed to see them fleeing in terror but he stayed firmly in his place with Abh Bakr, ‘AIi, his uncle al-‘Abbas, and a few companions at his side. AI-‘Abbas then called to the Muslims to return and not to abandon the Prophet (p.b.u.h.). Ashamed at what they had done, and seeing the Prophet (p.b.u.h.) facing the enemy almost alone, the Muslims quickly returned to fight. Then Allah sent His angels-the hosts ye cannot see-to their aid. A fierce battle followed. The Muslim warriors advanced, attacking furiously, driving the Hawazin back from the path into the valley, where the fighting went on long and hard. At the end of the day the Muslims won but not before having learnt a hard lesson about the danger of pride.<br />Just as the old man had predicted, the defeated enemy fled, leaving their families and possessions to be captured. Later all the leaders of the tribes except one came to ask for them back and to declare their acceptance of Islam. The Prophet (p.b.u.h.) forgave them and returned their families to them, but not their belongings.<br />The one exception was the leader of Hawazin. He fled to Ta'if, where he sought protection in the castle, but the Muslims pursued him and surrounded the city, which they besieged for about three weeks. They tried to break into the castle but after losing many men in the attempt the Prophet (p.b.u.h.) ordered a withdrawal. The story did not end there, however, for shortly afterwards Hawazin and most of the other tribes came to Mecca and declared themselves Muslim, including Malik ibn ‘Awf, who had led them in battle and whom the Prophet (p.b.u.h.) now made their leader.<br />After the battle of the Hunayn Valley, the Prophet (p.b.u.h.) distributed what goods had been taken between the people of Quraysh and the other Bedouin tribes. The Ansar from Medina, who had been his only support during the long hard years before the conquest of Mecca, received nothing. They felt angry about this and went to the Prophet (p.b.u.h.) to complain. He said to them, 'What is this I hear of you? Do you think badly of me? Did I not come to you when you did not know the truth and Allah guided you; when you were poor and Allah made you rich; when you were enemies and Allah softened your hearts? Are you covetous for the things of this world that I must use to gain people's trust so that I can then lead them to Islam? Surely for you Islam is enough? Are you not satisfied that while some men take away flocks and herds you take Allah's Messenger back with you to Medina?'<br />On hearing this, all the men felt very contrite and began to weep. Then with great humility and reverence their spokesman said: 'We are indeed well pleased to have Allah's Messenger as our gift in this life.'<br />Perhaps we could ask ourselves the same question. Are we not blessed to have the Prophet Muhammad (p.b.u.h.) and the Book, guiding us in what really matters forever and ever? Is this not so much more important than thinking about the momentary pleasures of the day?<br />Shortly after this the Ansar left for Medina accompanied by the Prophet (p.b.u.h.). He could have stayed among his own people and lived out his days in Mecca, but he returned as he had promised, to live among the people of Medina, which was a great blessing for them.<br /><em></em><br /><em></em><span style="color:#3366ff;"><em>In the Name of Allah, the Beneficent, the Merciful</em> <em><span style="font-size:85%;">Allah gave you victory on many fields and on the day of Hunayn, when you exulted in your great numbers it was of no help to you, and the earth, vast as it is, was straitened for you; then you turned back in flight; Then Allah sent His peace of reassurance down upon His Messenger and upon the believers, and sent down hosts you could not see, and punished those who did not believe. Such is the reward of disbelievers. Then afterwards Allah will relent toward whom He will; for Allah is Forgiving, Merciful</span>.</em></span> (<span style="font-size:85%;">Koran ix.25-27</span>)<br /><br />TABUK -- THE TEST OF FAITH<br />NEWS of the growing power of the Muslims, as more and more of Arabia followed the Prophet (p.b.u.h.), eventually reached Heraclius, Emperor of the Eastern Roman Empire. The Romans saw the uniting of the Arabs in Islam as a possible threat to their Empire and the Emperor's advisors and generals, therefore, decided that the best thing to do would be to attack the Muslims from the north and east at the same time and destroy Islam once and for all. Two years had passed since Heraclius had told them of the Prophet's letter asking them to submit to Islam, but just as then, they were in no mood now to listen to such ideas.<br />When the Prophet (p.b.u.h.) heard of the Romans' plans, he decided that it would be better to meet the Roman army in Tabuk, some 500 kilometres from Medina on the route to Syria, than to await an attack on Medina. One reason for this decision was that the Prophet (p.b.u.h.) felt that if the Muslims were defeated at Medina, the city as well as the army would be taken, which would mean the end of Islam. This was a very hard decision for him to make because not only was Tabuk a very long way away, but it was also harvest time and a particularly hot year. Added to this was the fact that the enemy had an enormous army.<br />Now at this time there were some people living in Medina who were not true believers. They were called 'hypocrites' because they pretended to believe but hid what was truly in their hearts. When the Prophet (p.b.u.h.) called everyone to war, these hypocrites tried to create fear and doubt among the Muslims, saying 'How can we hope to defeat the Romans whose great empire stretches over vast areas of the world? And even if we could, we will not get the chance because the long journey and the heat will defeat us first. In any case, our crops and fruits are ready to be harvested; how can we leave them? We will be ruined if we do!'<br />All that the hypocrites said severely tested the Muslims. Who would continue to fight for his religion against such odds? Who would have the courage to give his wealth to help equip an army? This test of faith would indeed show who the true Muslims were. On this question, Allah revealed the following verse:<br /><br /><span style="color:#3366ff;">In the Name of Allah, the Beneficent, the Merciful<br /><em><span style="font-size:85%;">O you who believe! What aileth you that when it is said unto you: Go forth in the way of Allah, you are bowed down to the ground with heaviness. Do you take pleasure in the life of the world rather than in the Hereafter? The comfort of the life of the world is but little in the Hereafter.</span></em></span> (<span style="font-size:85%;">Koran lx.38</span>)<br /><br />To form and equip an army the Prophet (p.b.u.h.) needed a great deal of money and despite all that the hypocrites had said, many Muslims, especially the Prophet's close friends, were willing to help. 'Uthman ibn 'Affan, for instance, generously provided horses and arms for ten thousand soldiers and Abu Bakr gave all that he had in the world. 'Umar, too, gave a great deal, and in this way the Prophet (p.b.u.h.) was able to equip an army of forty thousand soldiers.<br />Finally everything was ready but just as they were about to leave, seven more men came to the Prophet (p.b.u.h.) to ask if they could go with him. Unfortunately, he had to refuse because there were no animals for them to ride. The seven men were so upset that they wept as they left. With nothing more to be done, the army moved off, but just then several spare camels were found. On learning of this, the Prophet (p.b.u.h.) sent for the seven men, who were overjoyed to find that they could join him in his fight.<br />By now the Romans had heard that the Muslims were coming out to meet them. They felt even more sure of victory when they heard this because they believed that it would be quite impossible for an army to cross a waterless desert in the scorching summer sun. Even if by some miracle the Muslims succeeded, they would be so exhausted that it would be easy to defeat them.<br />As it happened, the heat was so intense and the journey so difficult that several Muslims did turn back. The Prophet (p.b.u.h.) and most of the others, however, continued until they finally ran out of water. The expedition now seemed hopeless as the men grew thirstier and thirstier. The Prophet (p.b.u.h.) prayed to Allah for help and, as he finished his prayer, the first drops of rain came splashing down. The rain continued to fall until all the Muslims had drunk their fill. That night they slept soundly for the first time in days, refreshed by the water and confident that Bilal would wake them as usual for the dawn prayer. But Bilal slept so deeply that he did not wake up. It was the first time that the Muslims had missed a prayer and they were very upset. The Prophet (p.b.u.h.), however, was not angry with Bilal and told the Muslims that they need not be upset because they had not intentionally missed the prayer.<br />The Prophet (p.b.u.h.) and his army continued their trek across the desert and finally arrived at the oasis of Tabuk. When they got there, however, they were surprised to find that the Roman army had retreated in fear on hearing of the miraculous crossing of the desert by the Muslims. The Prophet (p.b.u.h.) waited at the oasis for a while but when it became apparent that the Romans were not going to fight, he gave the order to return home. The enemy was not pursued because the Prophet (p.b.u.h.) only fought when attacked.<br />The long march to Tabuk had been yet another test of faith for the Muslims. Even so, there were still some among those who made that heroic journey who were hypocrites, pretending to be sincere while being enemies of Islam in their hearts. No one could have suspected that anyone who had made that journey across the desert with the Prophet (p.b.u.h.) would be an enemy of his. Realizing this, several hypocrites plotted to kill the Prophet (p.b.u.h.) by pushing him off the top of a high, rocky passage that ran between the mountains at 'Aqabah.<br />Before the army reached this rocky passage, however, Allah warned the Prophet (p.b.u.h.) about this wicked plan. The Prophet (p.b.u.h.), therefore, ordered the entire army to travel through the valley while he and his two guards went by way of the cliff. As the plotters approached, he shouted to them so that they could see that he knew of their plan, whereupon they quickly ran back to the army and tried to hide among the rest of the soldiers.<br />Later, the Prophet (p.b.u.h.) gathered his followers around him and told them what had happened. He picked out the men who had plotted against him and even told them the exact words they had spoken to each other. Some of the Prophet's companions said that these men should be killed, but the Prophet (p.b.u.h.) forgave them.<br />As soon as he arrived back in Medina, the Prophet (p.b.u.h.) went to the mosque and prayed. Many of the hypocrites and the lukewarm who had not gone with him to Tabuk came to give their reasons for not having done so. Three men of spiritual value who had not joined the army were subjected by the Prophet (p.b.u.h.) to the discipline of waiting for Allah's forgiveness. For fifty days no one spoke to them. Finally, Allah revealed a verse to the Prophet (p.b.u.h.) which declared that these three men were forgiven:<br /><br /><span style="color:#3366ff;">In the Name of Allah, the Beneficent, the Merciful<br /><span style="font-size:85%;"><em>Allah hath turned in mercy to the Prophet, and to the Muhajirin and the Ansar who followed him in the hour of hardship. After the hearts of a party of them had almost swerved aside, then He turned unto them in mercy. Lo! He is full of Pity, Merciful. And to the three also (did He turn in mercy) who were left behind, when the earth, vast as it is, was straitened for them, and their own souls were straitened for them till they understood that there is no refuge from Allah save toward Him. Then He turned unto them in mercy that they (too) might turn (repentant unto Him). Lo! Allah! He is the Relenting, the Merciful. O you who believe! Be careful of your duty to Allah, and be with the truthful.</em></span></span> (<span style="font-size:85%;">Koran iX.117-119</span>)<br /><br />THE FAREWELL PILGRIMAGE<br />THE Prophet (p.b.u.h.) had become the most powerful leader in the whole of Arabia. After the idols in the Ka'bah had been smashed and Quraysh had become Muslim, most of the other tribes of Arabia came to declare their Islam. The year in which they came was later to be called the Year of Deputations. As each tribe joined Islam, the Prophet Muhammad (p.b.u.h.) sent his men to teach them about their new religion.<br />Many people also came to Medina to question the Prophet (p.b.u.h.) himself. One tribe sent a man called Dimam, who was large and strong. On arriving in Medina, he went straight to the mosque, where the Messenger of Allah (p.b.u.h.) was sitting with some of his companions, and stood over the Prophet (p.b.u.h.). In a loud, rough voice he asked, 'Which of you is the son of 'Abd al-Muttalib?' When the Prophet (p.b.u.h.) answered him Dimam went on, 'I am going to ask you a hard question, so do not misunderstand me. I ask you to swear by Allah, your Allah, the Allah of those before you and the Allah of those who will come after you, has He sent you to us as a messenger?'<br />'Yes, He has', replied the Prophet (p.b.u.h.).<br />'Has Allah instructed you to order us to serve Him; to pray these five prayers; to pay alms; to fast; to make the pilgrimage and to follow the other laws of Islam?' continued Dimam.<br />When the Prophet (p.b.u.h.) answered that Allah had indeed instructed him in this way, Dimam became a Muslim and, as he left, added, 'Then I will do the things we are told to do and avoid the things we are forbidden-no more and no less.'<br />As Dimam mounted his camel to leave, the Prophet (p.b.u.h.) told the people around him, 'If this man is sincere, he will go to Paradise. ' When Dimam reached his people they all thought he had gone mad but by nightfall, after he had finished speaking, there was not one among them that had not accepted Islam.<br />When the time came for the yearly pilgrimage, it was proclaimed that the Prophet (p.b.u.h.) would be going to Mecca. The Muslims flocked to Medina from all over Arabia to join him on his journey to the Ka’bah. As the tribes arrived they camped around the city until they finally numbered more than thirty thousand. The Prophet (p.b.u.h.) went out with his family and friends to meet them and to lead them on the pilgrimage, but before setting off, he led all the Muslims in prayer. After the prayers, the Prophet (p.b.u.h.) got on his camel and headed towards Mecca followed by the pilgrims, all of whom, for the first time in centuries, worshipped Allah, the One God.<br />The Prophet (p.b.u.h.) and his companions were deeply moved by the sight of the huge number of Muslims accompanying them to Mecca, carrying no arms, and fearing no one. They could not help but remember their original flight from Mecca when they had been so few in number and were forced to leave in order to avoid the anger of Quraysh.<br />Throughout the journey the Muslims repeated a prayer taught to them by the Prophet (p.b.u.h.), which he in turn had received from the Archangel Gabriel. This prayer, the talbiyah, has been part of the Hajj ritual ever since. It is in answer to the call Abraham was commanded to make when he and Ishmael finished building the Ka’bah.<br />Labaik alahumma labaik, labaik la sharika laka labaik in al-hamd wa al-nifamatu laka wal-mulk, la sharika laka.<br />Here I am, O Allah, at Thy service. Here I am, Thou art without partner, here I am. All Praise and blessings are thine, and Dominion! Thou art without partner!<br />After ten days the pilgrims marched at sunset through the same pass by which they had entered on the Day of Conquest of Mecca. When they reached the Ka’bah, the Prophet (p.b.u.h.) stood before it in prayer, then he and all the Muslims walked around it seven times saying their prayer aloud. Next, just as Abraham had done, they went towards the Mount of Mercy at ‘Arafah, which the Prophet (p.b.u.h.) ascended on a camel.<br />From the mountain he led the people in prayer and then spoke to them as they stood assembled on the vast plain below. What the Prophet (p.b.u.h.) said is known as the 'Farewell Sermon', because it was the last speech the Prophet (p.b.u.h.) made before he died. He said, 'Surely you will meet your Lord and He will question you about your works. ' He asked the Muslims to take their guidance from the Koran and from his own example. This, he said, was the best way to live. He ordered them to cease living in the way they had before Islam. Revenge, one of the oldest traditions in Arabia, was ended forever; usury was prohibited; property was to be respected. Things which previously were forbidden during the four sacred months of the year were now forbidden at all times. He then commanded, 'Know that every Muslim is a Muslim 's brother', which was a completely new idea to the tribes who had so often quarreled in the past. He also said, ‘Allah has given everyone his due--exactly what each one deserves.' After each point the Prophet (p.b.u.h.) asked, 'Have I explained it well? Is it perfectly clear?'<br />Everyone answered, 'Yes. ' For these were the people who would have to pass on the Prophet's message and instructions to those who were unable to be present that day and to future generations. The Prophet (p.b.u.h.) said, 'I have left you two things. If you hold on to them you will be saved. They are Allah's Book and the words of your Prophet (p.b.u.h.)' He then asked, 'Have I not conveyed the message?'<br />The multitude shouted out, 'By Allah, yes!' The Prophet (p.b.u.h.) ended, '0 Allah! Bear witness to that.'<br /><br /><span style="color:#3366ff;"><em>In the Name of Allah, the Beneficent, the Merciful</em><br />. . . <em><span style="font-size:85%;">This day those who disbelieve are in despair of (ever harming) your religion; so do not fear them, but fear Me! This day I have perfected your religion for you, and I have completed My favor unto you, and have chosen for you as a religion AL-ISLAM</span></em> . . .</span> (<span style="font-size:85%;">Koran v.3</span>)<br /><br />Many Muslims started to shed tears, knowing that if the Prophet (p.b.u.h.) had completed his message, his life must be near its end.<br />After spending the rest of the 'Day of 'Arafah' in prayer and contemplation, the Muslims began to complete the pilgrimage by returning to Mecca with the talbiyah prayer still on their lips. The first night of the return journey was spent at Muzdalifah. Here they gathered pebbles, which they carried with them the next day to Mina. There they stood before a huge rock and stoned it in remembrance of Abraham 's meeting with the Devil in that very place. When Abraham received the order from Allah to sacrifice his son Ishmael as a test of his faith, the Devil had tried to convince him not to do it. He came to Abraham at Mina, as he was on his way to carry out Allah's command, but Abraham took some stones and hurled them at the Devil to drive him away. Since the casting of stones at Mina on the Prophet's 'Farewell Pilgrimage', this has become another ritual which Muslims perform on the annual pilgrimage to remind them that they, too, must continue to drive the Devil away when he tries to prevent them from being obedient to Allah.<br />After throwing the stones, the pilgrims sacrificed sheep and camels and gave the meat to the poor. In this way the great faith of Abraham was remembered, for when he had been ready to sacrifice Ishmael, Allah had sent a sheep in his place. The Muslims then completed the pilgrimage by again circling the Ka’bah seven times. They then cut their hair and nails and changed out of their white clothes to show they had returned to their daily lives. Before returning to Medina, the Muslims spent three nights in the valley at Mina, where the final preparations were made for the journey home.<br />As for the Prophet (p.b.u.h.), he made one final visit before leaving Mecca. This was to the grave of his devoted wife, Khadijah, who had been the first person to believe in Allah's Revelation through him. The Prophet (p.b.u.h.) knew that this would be the last time he would see the grave, or Mecca, because during the pilgrimage he had received the chapter of the Koran called 'Help', from which he knew that his death was not far away.<br /><em></em><br /><em><span style="color:#3366ff;">In the Name of Allah, the Beneficent, the Merciful<br /><span style="font-size:85%;">When Allah's help and triumph comes And thou seest mankind entering the religion of Allah in troops, Then hymn the praises of thy Lord, and seek forgiveness of Him. Lo! He is ever ready to show mercy</span>.</span></em> (<span style="font-size:85%;">Koran CX.1-3</span>)<br /><br />THE PROPHET'S DEATH<br />ONE NIGHT, shortly after his return to Medina, the Prophet (p.b.u.h.) woke up at midnight and asked his servant 'Abd Allah to saddle his mule. They then left the house and went to the Baql al-Gharqad, the burial ground of the Muslims. There the Prophet (p.b.u.h.) stood in front of the graves and, as though he could see the Muslims buried in them, spoke to them and prayed over them. Later, 'Abd Allah reported, 'The Prophet (p.b.u.h.) told me that he was ordered to pray for the dead and that I was to go with him.'<br />After the Prophet (p.b.u.h.) had prayed he turned to 'Abd Allah and said, 'I can choose between all the riches of this world, a long life, and then Paradise, or meeting my Lord and entering Paradise now.' 'Abd Allah begged him to choose a long, rich life, followed by Paradise, but the Prophet (p.b.u.h.) told him that he had already chosen to meet his Lord now rather than remain in the world.<br />The following morning the Prophet (p.b.u.h.) awoke with a terrible headache, but despite this he led the prayers at the mosque. From what he said afterwards to the people assembled there, they understood that his death was near. The Prophet (p.b.u.h.) praised his best friend, Abu Bakr, who had begun to weep, and told everyone that he knew they would all meet again at a pool in Paradise. He added, however, that although he was sure they would always worship Allah alone, he feared that the pleasures of the world would attract them, and they would begin to compete with one another for material possessions, forgetting spiritual things.<br />Soon after, the Prophet (p.b.u.h.) requested that he be moved to the room of 'A'ishah, one of his wives. As the days passed his fever grew worse, until one day he was so ill that he could not even get to the mosque, which was next to where 'A'ishah lived. The Prophet (p.b.u.h.) told 'A'ishah to tell the Muslims to let Abu Bakr, her father, lead the prayer, which made them very sad for this was the first time anyone had taken the Prophet's place.<br />Later, on the 12th day of Rabi al-Awal, in the 11th year of Islam (June 8th 632 A.D.), the Prophet (p.b.u.h.) heard the voices of the people in prayer. With great effort he got up and looked from his door at all the Muslims who were assembled in rows behind Abu Bakr; he smiled with great satisfaction. Abu Bakr saw him and stepped back to give the Prophet (p.b.u.h.) his place. The Muslims were happy, thinking he was going to pray with them as before, but the Prophet Muhammad (p.b.u.h.), who looked radiantly beautiful that day, signaled to them to continue on their own. He prayed in a sitting position at the right of Abu Bakr, after which he went back inside and lay his head on 'A'ishah's lap. He was in such pain that his daughter Fatimah cried out in pity. Then the Prophet (p.b.u.h.) said, 'There is no pain for your father after this day; truly, death has appeared to me. We must all suffer it till the Day of Judgement.' As he lay there, 'A'ishah remembered that he had once said, ’Allah never takes a Prophet to Himself without giving him the choice. 'Then she heard the Prophet (p.b.u.h.) speak. His last words were, 'Nay, rather the Exalted Communion of Paradise.'<br />‘A’ishah then said to herself, 'So, by Allah, he is not choosing us!'<br />When the people in the mosque heard that the Prophet (p.b.u.h.) was dead, they were filled with grief. ‘Umar could not, and would not, believe it, and exclaimed that it was not true. Abu Bakr then went out and spoke gently to the people, saying 'All praise belongs to Allah! O people, whoever worshipped Muhammad, Muhammad is dead. But for him who worships Allah, Allah is living and never dies. ' He then recited this verse from the Koran which had been revealed after the battle of Uhud:<br /><br /><em><span style="color:#3366ff;">In the Name of Allah, the Beneficent, the Merciful<br /></span></em><span style="color:#3366ff;">Muhammad</span> <span style="font-size:85%;color:#3366ff;"><em>is but a messenger, messengers (the like of whom) have passed away before him. Will it be that, when he dies or is slain, you will turn back on your heels? He who turns back does no hurt to Allah, and Allah will reward the thankful.<br />No soul can ever die except by Allah' s permission and at a term appointed. Whoso desires the reward of the world, We bestow on him thereof; and whosoever desires the reward of the Hereafter, We bestow on him thereof We shall reward the thankful.</em></span> (Koran iii. 144-45)<br /><br />After this the people pledged their loyalty to Abu Bakr, whom the Prophet (p.b.u.h.) had chosen to lead the prayer. Abu Bakr accepted and concluded what he had to say with these words:<br />'Obey me so long as I obey Allah and His Messenger. But if I disobey Allah and His Messenger, you owe me no obedience. Arise for your prayer, Allah have mercy upon you!'<br />The people rose and asked him: 'Where will the Prophet (p.b.u.h.) be buried?' Abu Bakr remembered that the Prophet (p.b.u.h.) had said, 'No Prophet dies who is not buried on the spot where he died. ' And so the Prophet (p.b.u.h.) was buried in a grave dug in the floor of 'A'ishah's room, in the house next to the mosque. The spot became known as the Haram al-Nabawi and Muslims from all over the world go there to pray and to give their blessings and greetings of peace to the Prophet Muhammad (p.b.u.h.).<br /><em></em><br /><em></em><span style="font-size:85%;color:#3366ff;"><em>And Lo! thine verily will be a reward unfailing. And Lo! thou art of a tremendous nature</em>.</span> (<span style="font-size:85%;">Koran lxviii.3-4</span>)AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1129369528351723402005-10-15T02:43:00.000-07:002005-10-15T02:45:28.360-07:00Burka Faces Benefit-Cuts in HollandSaturday, October 15, 2005<br />[Daily Times, Pakistan]<br />Burka faces face-benefit cuts in Dutch city<br />The Dutch city of Utrecht is to cut unemployment benefits for Muslim women whose refusal to take off their burkas stops them getting jobs, The Times reports. Utrecht City Council voted for the measure the day after the Dutch Government announced plans to ban women wearing the burka in some public places as a security measure, and on the same day that Maria van der Hoeven, the Education Minister, urged a ban on burkas in schools. The burka covers the entire body except the eyes. The sanctions also apply to women wearing a face-concealing veil, or niqab. Utrecht made the decision after two Muslim women receiving 550 euros a month in unemployment benefits told the jobcentre that they did not attend job interviews because no one would employ them because of their burkas, which they refused to remove. A spokesman for the city said that the problem was not widespread, but added: “It is a point of principle which applies to all women who refuse to remove their burkas for job interviews. People get benefits when they are out of work but there is also an obligation to do everything to get a job. These women were educated, spoke good Dutch and had opportunities in the labour market.” The city will cut the women’s benefits by 10 percent a month if they continue to refuse to take off their burkas for job interviews. Utrecht based its decision on the Work and Social Security Act, which states that somebody receiving welfare must not do anything to prevent getting work. The city also noted that the Equality Commission, an official anti-discrimination body, backed employers who refused to give jobs to people wearing burkas, because being able to see someone’s face was an essential part of many jobs. Rita Verdonk, the Minister for Integration and Immigration Minister, said that wearing the burka should be banned where it is a threat to security because it could be used by terrorists for concealment. She announced an investigation into when and where the burka should be banned, and will give details in two months. No country has banned the burka in public, although several Flemish-speaking Belgian towns have done so. daily times monitorAmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1129024802415721342005-10-11T10:58:00.000-07:002005-10-11T03:00:02.426-07:00Eight Ahmedies Gun Down in Mong MundibahaudinEight Ahmadis Gunned Down Near Multan Friday 07-10-2005<br />MANDI BAHAUDDIN: Unidentified assailants opened fire at a Qadiyani religious place Baitul Zikar killing eight worshippers and seriously injuring 18 others during their prayers here on Friday morning. The killings took place at Mong some eight kilometres away from here. Three attackers came on a motorcycle at the time of early morning worship. Two armed attackers entered the worship place and sprayed bullets at the worshipers who were 26 in number.<br />Later, the riders escaped on the same motorcycle from the scene. As a result six persons Yasir, Navid, Abid, Raja, Abdul Waheed and Altaf Aslam died on the spot and two injured persons Ashraf and Lehrasib died on way to DHQ Hospital Mandi Bahauddin.<br />The 18 injured persons including Capt Ayub Mumtaz (retd), Abu Huraira Sajid, Aamir Umar, Farooq, Sajid, Muneer, Qamar, Tauseef, Bilal, Ghulam Ali, Mehmood Shah, Basharat and Qaiser were shifted to the DHQ Hospital. Five critically injured persons have been transferred to Lahore and CMH Kharian. Sadar Mandi Bahauddin police have filed a case and were probing.<br />Meanwhile, President General Pervez Musharraf and Prime Minister Shaukat Aziz on Friday condemned the heinous act of terrorism in Mandi Bahauddin. They directed the authorities to promptly investigate the matter and bring the culprits to justice so that they should be awarded exemplary punishment. They offered their condolences to the bereaved families. In a press talk, the PM said an investigation was on to ascertain the real motive and trace the culprits behind the incident.<br />Chief Minister Ch Pervaiz Elahi announced Rs 100,000 each for those who lost their lives. This was disclosed by DPO Waqar Haider in a meeting on Friday. The chief minister has also announced Rs 50,000 financial assistance for each of the injured.<br />Gujranwala DIG Mahr Zafar Abbas Luk suspected involvement of some foreign hand behind the Mong killing. The anti-terrorism role of the country might have links with this specific incident. Addressing a press conference at DPO office, the DIG said there were strong suspicions that some foreign hand might have tried to defame Pakistan which was making rapid progress in improving its image. Two special investigation teams from FIA and Intelligence Bureau Islamabad are reaching Mandi Bahauddin to probe the matter from all angles.<br />The DIG said 20 activists of different sectarian groups were arrested and probe is under way. Agencies add: The Punjab administration on Friday put the law-enforcement agencies on high alert in the wake of killings at Mandi Bahauddin. Home department officials told APP that Punjab government is committed to provide security and protection to every citizen.<br />While condemning the incident, the officials assured those involved in the heinous crime, would be brought to justice. The officials further said police had launched a massive hunt to nab the killers and said police patrols had been intensified in certain sensitive points of the areas. Accordingly, police patrol and pickets had increased in the Punjab capital while heavy police both in plain clothes and uniform had been deployed at worship places to avoid any untoward incident during the sacred month of Ramazan.<br />Protection for the Minorities Rights president and general secretary Malik Imran Ahmed and Muhammad Usman Ali respectively have condemned the attack on Ahmadi community terming it a conspiracy by the anti-state elements to sow seeds of hatred among various sects in the society.<br />Masood Ahmed Raja, a cardiologist who belongs to the sect, said he was going to the Baitul Hamad when he saw three masked men fleeing on a motorcycle. "I had no idea who these men were, but when I reached the worship place, I heard cries and saw blood everywhere," he said. "I don't know who attacked our worship place, but it seems to be an act of terrorism". Mumtaz Ali Khan, a 55-year-old injured man at a government hospital, said he was praying inside the worship place when he heard firing and saw people falling down.<br />"I also felt as if something had hit me. Then, I fell down and found myself in the hospital when I opened my eyes," he said. Abu Huraira, 16, said he saw one masked man standing behind him with a gun in his hand. "That masked man looked at the people who were falling and bleeding, and then quietly ran away," he said. DPO Waqar Haider said police had started searching areas near the village. He refused to speculate who was responsible, but previous attacks have been blamed on outlawed Islamic militant groups.<br />The head of the All Pakistan Minorities Alliance condemned the attack. Shahbaz Bhatti, the alliance chief, said the government had failed to protect minorities. Interior Minister Aftab Sherpao condemned the killing. "We condemn this attack. Any act of violence in which innocent people are killed should be condemned," he told AFP. Sherpao said he had issued orders to further tighten security at places of worship. Information Minister Sh Rashid also said the government condemned the attack.<br />Local police and witnesses said the shootings targeted the Ahmadis. "It was a scene of carnage. The floor of the one-room worship place was littered with blood," said Muhammad Sajid, who lives nearby. He said around 25 people were praying when the attack happened at around 4:45 am. "One witness said they could hear the sound of a motorcycle with its engine running outside throughout the attack."<br />Ahmadi leaders said their members in Mong had recently received threats but vowed not to take revenge. "Rather we will remain peaceful," Rashid Zahid, spokesman for the group's head council, told AFP. No one has yet claimed responsibility for the attack. Anjuman Ahmedia Chenab Nagar (Rabwa) President Malik Khalid Masood bemoaning over the killing has urged the chief minister to take adequate steps for the protection of Ahmedi community. "If preventive measures are not taken, it will result in hatred besides airing sectarian violence," he observed.<br />Lahore Correspondent adds: IGP Ziaul Hassan Khan has constituted special teams comprising senior and highly experienced police officers under the supervision Mandi Bahauddin DPO for arresting the culprits. He also dispatched a CID team from Lahore to the crime scene.<br />The IGP while giving instructions to the Gujranwala DIG about immediate arrest of the culprits, has asked for carrying investigation round-the-clock and submit him a daily progress report of the case so that culprits involved in the incident could be dealt with severely.<br />Meanwhile, according to a spokesman of Punjab police, the IGP while referring to the incident of Mandi Bahauddin has directed all DIGs and DPOs to make foolproof security arrangements to prevent occurrence of such incidents in future. Through a circular issued on Friday, the IGP has asked for adopting various preventive measures to check the incidents of terrorism.<br />According to instructions, the worship places, including mosques, Imambargahs and churches etc within the respective jurisdiction of police officers may be enlisted and categorised into A and B categories, depending upon the sensitivity of the worship place. 'Pakistan Today' newspaperAmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1117911052151269232005-06-04T11:40:00.000-07:002005-06-04T11:50:52.176-07:00Why I Became 'Sunni Muslim' [From Agakhani]WHY WE BECAME "SUNNI MUSLIMS"? (With Rebuttals from a Shiah Ithna'Ashri Scholar and my Responses)<br /><br /><br />EXPLICIT GUIDANCE<br /> A question most often asked by the Shiah Muslims when they discover that my wife and I are no more the followers of Karim Aga Khan, is:<br />Why did we, who were Shiah Muslims by birth, joined the Sect of Sunni Muslims upon leaving the enigmatic Sect of the Agakhani Ismailis and not that of the Twelvers Shiah? The answer is simple and short; The **explicit** Hidayah (Guidance) of the Qur'an.<br /> Here is that explicit Hidayah from Surah Al-Ahzab:<br /> "Ye have indeed in the Apostle of Allah a beautiful pattern of (conduct) for anyone whose hope is in Allah and the Final Day and who engages much in the praise of Allah." Verse 21.<br /> The Arabic word sunna (singular sunnah) literally means; "custom" or "usage". Following the Sunna of the Prophet (s.a.s.) is an explicit Divine Hidayah from Allah (s.w.t.). Following the Prophetic Sunna is regarded as a compliment or commendation to the Holy Qur'an. How one interprets and answers; What is included within the realm of the Prophet's Sunnah and what is not? Is a personal matter. <br /> I have not found any explicit verse within the Glorious Qur'an that Commands us to follow the Sunna of anyone besides the Prophet (s.a.) <br />DIVIDE NOT...<br /> The history records that the adherence and compliance to this explicit Command of Allah (s.w.t.) was never ever questioned by the Prophet's companions, his own family members including Hadhrat Ali (r.a.) and the rest of the Believers (the Ummah), who lived with the Prophet (s.a.s.). In other words, it would be correct to say that Sunnism (following the Sunnah of the Prophet) was the original path or the main stream of the Deen of Allah, followed by the Muslims of that period.<br /> The history also records that the roots of "shi'at ul 'Ali" (lit. the party of Ali) were planted, a long time after the passing away of the beloved Prophet. In other words there was only ONE UNIT (or the main stream), before and the division happened much later. Allah (SWT), knows the future and He also warns us of the pitfalls. Please read the following Revealed Command keeping in mind which was the One Unit or the Mainstream of Islam, when this particular Verse was Revealed.: <br />As for those who divide their religion and break up into sects thou hast no part in them in the least: their affair is with Allah: He will in the end tell them the truth of all that they did. Surah An-An'am (6), verse 159 I hope that answers the question. Please read it with an open mind.<br />"ULIL AMRI MINKUM"<br /> When I was a Shiah Ismaili, we were taught to recite in our daily Du'a, the fragmented portion of verse 59 of Surah Nissa, which read:<br />"Yaa ayyuhal lazina aamanua ati'ullaaha wa ati'ur rasuula wa ulil amri minkum," meaning; "O ye who believe! obey Allah and obey the Apostle and those charged with authority among you." (Note the phrase ulil amri minkum is not singular but plural) When I opened the Holy Book, I found out that the above verse did not end here but it continued further and the following text was intentionally expunged:<br />"fa in tanaaza'tum fi syai'in fa rudduuhu ilallaahi war rasuuli in kuntum tu'minuuna billaahi wal yaumil aakhir(i), zaalika khairuw wa ahsanu ta'wilaa(n)." meaning; <br />"If ye differ in anything among yourselves refer it to Allah and His Apostle if ye do believe in Allah and the Last Day: that is best and most suitable for final determination. Since that time I decided that the best and the most suitable thing was to place my complete confidence in the verses of the Holy Qur'an and not in an Ulil amri minkum who is either not physically alive to ANSWER and resolve the controversial issues or is physically alive but is UNAPPROACHABLE. I have not come across any verse in the Holy Qur'an, as clear as the quoted verse from Surah Al-Ahzab, that would induce me and my wife to join any party (sect) led by any Ulil amri minkum or any Imam. I have been bombarded with hundreds of re-narrated oral reports and riwayats but not a Single Verse from the Holy Qur'an that would compel me to set aside the above quoted verse. I earnestly suggest the readers to read my article on the subject of the re-narrated reports and riwayats, many of which were no doubt fabricated for the reasons clearly defined within the article, by clicking <br /><a href="http://www.mostmerciful.com/hadithbook-sectionone.htm">Myths and Realities of Hadith</a><br /> Finally, if the rest of the world (non Muslims), were to join Islam in the end time, and, the Islamic Ummah was to be united as a single community then the most likely candidate for that would be as the present trend of the new converts indicate; the Mainstream of Islam - the Sunni Tariqah of Islam, which has over 90% of the followings.<br /> Above is my personal opinion and I am open for the dialogue IF someone has the verses from the QUR'AN to change my judgement.<br />Maa Salaam, Brother Akbar<br />THE REBUTTAL FROM A SHI'A ITHNA-ASHARI SCHOLAR.....<br /> In response to my above statement which reads; "Since that time I decided that the best and the most suitable thing was to place my complete confidence in the verses of the Holy Qur'an and not in an Ulil amri minkum who is either not physically alive to ANSWER and resolve the controversial issues or is physically alive but is UNAPPROACHABLE. I have not come across any verse in the Holy Qur'an, as clear as the quoted verse from Surah Al-Ahzab, that would induce me and my wife to join any party (sect) lead by any Ulil amri minkum or any Imam. I have been bombarded with hundreds of re-narrated oral reports and riwayats but not a Single Verse from the Holy Qur'an that would compel me to set aside the above quoted verse."; a Shi'a scholar - who claims that the Agha Khanis are not Shi'a and Ithna Asharis are Shi'a, has sent the following message by e-mail: <br />It is good that you have put your faith in the holy Qur’an. It also implies that you did not have your faith in the holy Qur’an before that. Well, that was wrong. Every Muslim must have firm faith in every word of the holy Qur’an.<br />With that note, let me ask you this: Have you recited the following verse of the Qur’an? Please do explain to your readership what you understand from this:<br />Yauma nad’u kulla unasin bi imami-him… (and the day when We will call every people with their respective Imam….) Q.17:71My Response:<br /> You would notice that the Shiah scholar has quoted a *fragmented portion* of verse 17:71 from the Qur'an. The reason for fragmentation is obvious if you were to read the *entire verse* that is quoted below:<br />Translation by M. M. Pickthall of verse 17:71: On the day when We shall summon all men with their record, whoso is given his book in his right hand -- such will read their book and they will not be wronged a shred. <br />Translation by Abdullah Yusuf Ali of verse 17:71: One day We shall call together all human beings with their (respective) Imams: those who are given their record in their right hand will read it (with pleasure) and they will not be dealt with unjustly in the least.<br />Transliteration of verse 17:71: Yawma nad'uu kulla 'unaasim bi- 'Imaam -him fa- man 'uutiya kitaaba -hu bi- yamiini -hi fa- 'ulaa'ika yaqra'uuna kitaaba -hum wa- yuz-lamuuna fatiil(an)<br /> One would notice that Pickthall has translated the word "Imaam" as "record" (of deeds), whereas Yusuf Ali has left this word non-translated and given his comments. However, upon reading the ENTIRE VERSE, the true meaning of this word "Imaam" as the "record of deeds" is very clear and needs no further comments. Secondly, there are many human beings upon this earth (e.g. Atheists), who have no "Leaders", whereas the verse specifically relates to **all human beings**. However, the deeds of all human beings are recorded as mentioned in verse 36:12 of the Holy Qur'an, quoted below. One may also notice that Yusuf Ali has translated below the same word "Imaam" as the "Book of (recorded) evidence". This verse 36:12 compliments verse 17:71. I hope that answers the Rebuttal of the Shi'a scholar.<br />Translation by Yusuf Ali of verse 36:12: Verily We shall give life to the dead and We record that which they sent before and that which they leave behind and of all things have We taken account in a clear Book (of evidence)<br />Transliteration of verse 36:12: 'In(na) -naa Nah.nu nuh.yil- mawtaa wa- naktubu maa qaddamuu wa- 'aathaar -hum wa- kulla shay'in ah-saynaa -hu fii 'Imaamim mubiin. <br />Note: In verse 46:12 the "Book of Moses" is also called ""Imaam".<br />BTW, the followers of Karim Aga Khan who call themselves; The Shiah IMAMI Ismailis also recite the fragmented last line of the above verse 36:12 in their daily Du'a (prayers) and the enigmatic translation reads: "And We have vested (the knowledge and authority of) everything in the manifest Imam."<br />ADDITIONAL TEXT ADDED ON APRIL 13<br />The Shiah scholar wrote:<br />Now consider this hadeeth report recorded by Mulla Ali Qari in his Sharh-i-fiqh-i-Akbar (Mulla Ali Qari is a Sunni Alim and this book is a commentary on Imam Abu Hanifa’s book of Islamic laws FIQH AKBAR), “man mata wa lam y’arif Imam-i-zamanihi, faqad mata meetat-al-Jahiliyya.” (one who dies without knowing the Imam of his time, dies the death of Jahiliyya).<br />MY RESPONSE TO THE ABOVE:<br />How could the Prophet (peace be upon him), have spoken the above text of the Hadeeth, recorded by Mulla Ali Qari or by anyone for that matter, when the actual "Concept of The Imamah" and/or the very perception of "The Imam of his time" was not even known by the Ummah, that lived during the life of the Prophet? The Concepts of the Khilaphat and the Imamat were developed *after* the passing away of the Prophet. Even at the Gadir-e-Khoom, in accordance with the Shiah Traditions and Riwayats, the Prophet did not declare Hadhrat Ali as the "Imaam" of the Ummah. I suggest the Shiah scholar to read my article <a href="http://www.mostmerciful.com/hadithbook-sectionone.htm">HADEETH</a> <br />ADDITIONAL TEXT ADDED ON APRIL 14<br />The Shiah scholar wrote:<br />The hadeeth report from the Prophet about the Muslims having twelve Imams is so strongly vouched by Isnaad that it is really impossible to deny it. Consequently, Mulsims had to invent at least twelve names to fit that hadeeth. However, in every century and every generation the list of the names has been changing, depending upon who was running the govrnment. It is only the Shi'a Ithna Ashari who have maintained the list of the twelve Imams from day one and it has not changed.<br />MY RESPONSE TO THE ABOVE:<br />There is a serious problem of reconciliation within these two Ahadith. In the earlier Hadith, recorded by Mulla Ali Qari, the Prophet is supposed to have said (one who dies without knowing the **Imam of his time**, dies the death of Jahiliyya). In the later, so called as the strongly vouched Hadith, the Prophet is supposed to have said (the Muslims having **twelve Imams**).<br />These two statements contradict each other. IF the Prophet knew the future and he also knew it for sure that there were not going to be any more Imams (Leaders) after the twelfth Imam, he could not have made the earlier statement asking the Muslim Ummah that it was imperative to know the Leaders (Imams) of "their own times". How could those that were to be born after the twelfth Imam, know the "Imams of their own times" when there were going to be none, during their life time? The earlier statement in effect acknowledges the perpetually of the Leadership (Imams), which the later statement NEGATES. Here is one more reason why each and every narration that is in circulation could not be recognized as the authentic narration. Some are, others are not.<br /><br /><br /><strong><span style="color:#ff6666;">THE FIVE GREAT DECEPTIONS OF THE FRAGMENTED VERSE 36:12</span></strong> THIS ARTICLE LAST UPDATED ON JANUARY 5, 2000<br />"AND WE HAVE VESTED (THE KNOWLEDGE AND AUTHORITY) OF EVERYTHING IN THE MANIFEST IMAM." Holy Qur'an Verse 36:12 (as per the Ismaili Dua).<br /><br /> I have been flooded with mails from the followers of Aga Khan asking me; Why I refuse to acknowledge what Allah has Himself "vested" in "Imamim Mubeen", as per the verse 36:12 of the Quran?<br /> The reason for this flooding is easy to understand. Ismailis are simply repeating what they have been reading since their childhood, from within their published Ismaili Du'a Books. A quarter century ago, when I was living in Pakistan as a "Devout Agakhani Ismaili" I too was asking the same question to my Sunni Muslim friends and associates. I would then add the following question; Why are you holding fast to the Quran and not to the Imamim Mubeen --- the second most important strand of "Hablillah" (The Rope of Allah), that has been sent by Allah to mankind?<br /> Today, I know that nowhere in the Glorious Qur'an Allah (SWT) has mentioned about "vesting of the knowledge and the authority of everything" into any living or dead individual. As a matter of fact, the words "knowledge" and/or "authority" DO NOT appear in this verse. Of course, they are placed within the brackets but where did they come from or what do they represent? One can not just place anything and everything that one fancies within the brackets, while translating the Revealed Text. What is the justification for this addition to Allah's Words? Secondly, when one is quoting the written text to other person, one does not mention that this portion is inside and that portion is outside of the brackets. The false impressions that the bracketed text create within the minds of the listeners are deep rooted and permanent. The injection of words "knowledge" and "authority" to Allah's Text is THE GREAT DECEPTION No. 1.<br /> In the Ismaili Du'a Book one would find only the LAST LINE of the verse number 36:12. The EARLIER text which has a very significant relevance to the Message is not at all printed or recited in Dua. The motive behind this CONCEALMENT of the expunged text is to mislead the readers and promoting erroneous dogmas. EXPUNGING of Allah's Text with a motive of misguiding is THE GREAT DECEPTION NO. 2.<br /> Within this expunged text is the Arabic word "naktubu" which translates "We write" or "We record". Obviously, when the writing is done it is in a BOOK or a REGISTER. The word "imam" in the Arabic language has more than one meaning. Here is the translation of the word "imam" as found in; A Dictionary And Glossary Of The Koran by John Penrice. "A leader in religion, a model, example, rule, pattern, or book for guidance or instruction." In verse 46:12, the "Book of Moses" is also called "imam" (meaning, a book of guidance). In the English language the term "Guide" is used for a Person that could act as a Guide and also for a Book that one can read to find his way around. If the verb "read" is used in connection with the term "Guide", then there is no room left for an ambiguity of any kind. Intentionally concealing the phrase "We write" and then introducing an unrelated and inappropriate concept of the "Living Imam" as Imamim Mubeen is THE GREAT DECEPTION NO. 3.<br /> Upon the reading of the ENTIRE verse appended below one can easily notice that the verse clearly indicates that Allah has been speaking of an act of KEEPING or TAKING accounts of ALL our deeds and footsteps. Changing that original concept of "accounting" or "recording" into "vesting" of ALL the "knowledge and authority" in a LIVING person and making him a Divine Personality with Authority is THE GREAT DECEPTION NO. 4.<br /> As seen before, a major portion of verse 36:12 is expunged and in its place is taken up by another fragmented portion from verse 4:59. Strange it may sound, the enjoining of these TWO fragmented verses (4:59 and 36:12) happens with the Arabic word "wa" (meaning "and"). Only those who are knowledgeable in the verses of the Quran can detect such a skillful deception. IF Allah (swt) wanted the Ummah to understand and have FIRM FAITH in what has been done by "scotch-taping" (two separate verses from two different chapters), then would HE not have Revealed that CLEARLY AND EXPLICITLY? Why would Allah Reveal "naktubu" ("WE WRITE") and then want the Ummah to BELIEVE something which He DID NOT Reveal? "Truly, conjecture can be of no avail against Truth" (Quran 10:36). FRAGMENTING and then RECONSTITUTING of Allah's Revealed TWO SEPARATE Verses into ONE NEW "Scotch-taped" Verse is THE GREAT DECEPTION NO. 5.<br /> Here is the translation followed by the transliteration of the RECONSTITUTED "SCOTCH-TAPED" INNOVATED VERSE as found in the Ismaili Dua Book. This act of "scotch-taping" was done by the grandfather of the present Aga Khan when he was the "Imamim Mubeen" and his ACTIONS were considered to be DIVINE, by his followers. The present Aga Khan has not removed or amended that "scotch-taped" verse, in spite of repeated request being made to him. <br />This is what is published in the Ismaili Dua Books: O ye, who believe, obey Allah and obey the Apostle and holders of authority from amongst you. And We have vested (the knowledge and authority of) everything in the manifest Imam.<br />Transliteration: Ya ayyuhal-lazeena amnoo, ati-Ullah wa ati-ur-Rasoola wa Ulil Amri minkum. Wa kulla shai'in ahsainahu fee Imamim-mubeen.<br />Here is the entire verse 36:12, as Allah has Revealed.<br />Translation by Yusuf Ali: Verily We shall give life to the dead and We record (naktubu) that which they sent before and that which they leave behind and of all things have We taken account in a clear Book (of evidence). <br /><strong>Translation by Pickthall</strong>: <em>Lo! We it is Who bring the dead to life. We record that which they send before (them), and their footprints. And all things We have kept in a clear register.<br /></em>Transliteration of 36:12 <span style="color:#66ffff;">In na nahnu nuhyil mauta wa naktubu maa qad damuu wa aasaarahum wa kul la sai in ahsainaahu fi imaamim mubin</span><br />Here is the entire verse 4:59, as Allah has Revealed. <br /><strong>Translation by Yusuf Ali</strong>: O ye who believe! obey Allah and obey the Apostle and those charged with authority among you. If ye differ in anything among yourselves refer it to Allah and His Apostle if ye do believe in Allah and the Last Day: that is best and most suitable for final determination. <br /><strong>Translation by Pickthall</strong>: O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end.<br />Transliteration of 4:59: Yaa ayyuhal lazina aamanuu ati'ullaaha wa ati'ur rasuula wa ulil amri minkum, fa in tanaaza'tum fi syai'in fa rudduuhu ilallaahi war rasuuli in kuntum tu'minuuna billaahi wal yaumil aakhir(i), zaalika khairuw wa ahsanu ta'wilaa(n).<br />Hablillah: After my settlement in Canada, one fine day I had an occasion to visit the Jamie (Sunni) Mosque in Richmond, B.C. In the foyer there was a copy of the beautifully printed Sermon of the Prophet (s.a.s.). It was a historical Sermon which he had delivered on the Ninth Day of Dhul Hijjah 10 A.H in the Uranah Valley of mount Arafat.<br /> What caught my eyes was the end part of that Sermon, which read:<br />O People, no prophet or apostle will come after me and no new faith will be born. Reason well, therefore, O People, and understand my words which I convey to you. I leave behind me two things, the Qur'an and my example, the Sunnah and if you follow these you will never go astray. All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness oh Allah that I have conveyed your message to your people. The above statement had a support from the Holy Qur'an. In Surah Al-Ahzab (33) Allah (SWT) has revealed:<br /> Ye have indeed in the Apostle of Allah a beautiful pattern of (conduct) for anyone whose hope is in Allah and the Final Day and who engages much in the praise of Allah." Verse 21.<br /> Al-Hamdulillah, I found the answer to my earlier question on the subject of Hablillah, within these texts. <br />Footnote: In this sacred month of Ramadhan, there is only ONE community in the entire “Islamic Brotherhood” whose majority of the members DO NOT observe the PHYSICAL fasting, the world over. Furthermore, they have NO remorse or regret for the non-observance alike any member of a Christian or a Jewish community. HOWEVER, this situation would turnaround INSTANTLY, if their “Hazar Imam” - Karim Aga Khan, was to send a “Holy Message” (Farman), asking them to observe the fasting, like the rest of the Ummaah. This clearly indicates the SUPREME and FINAL AUTHORITY of “Imamim-mubeen” is firmly and squarely established within the community. An “Imamim-mubeen” whose photos you will see hanging prominently in the shops, offices and homes of the followers and most probably, smiling at you. That enigmatic smile should immediately trigger your mind to point your index finger back at him (the person smiling at you) and ask your question to the owner: "Is this the one in whom Allah has vested the 'Knowledge and Authority of Everything' ? If, every Muslim was to ask the "same specific" question, the owner of the photo would reflect: "Do these Muslims know something that I don't? You don't have to be Sigmund Freud to know the effect and the impact of your 'one line question' upon the mind of that person. It is a Da'wah in a subtle way.<br />EYE-OPENER # 1 FOR THE ISMAILIS:<br /> When Prince Aly Khan was young, his father Sultan Muhammad Shah the 48th "Imamim-Mubeen", officially appointed Prince Aly Khan as Wali-ahad (Heir apparent, i.e. the next Imamim-Mubeen), in 1930. The photographs of Prince Aly Khan that were published in the Ismaili Magazines, after 1930, had the epithet "Wali-ahad Prince Aly Khan".<br /> Every year, the day on which an Imam is installed on the throne of Imamat is celebrated all over the Ismaili world with feasts, dancing and sending Mehmanis (Cash Donations as Gifts), to the Imam. That day is known as Saleghreh. After the birth of Prince Karim came an order to hold the Sayyukt Saleghreh meaning "Joint Celebrations" of THREE IMAMS, viz., Sultan Muhammad Shah the 48th Imam, Prince Aly Khan the 49th Imam and Prince Karim the 50th Imam. Ismailis all over the world Celebrated with great pride these Sayyukt Saleghrehs. The above is an undeniable fact from the recent history of the Agakhani Ismailis. <br /> When the "Last Will" of Sultan Muhammad Shah was read in 1957, this officially designated and celebrated "Wali-ahad Prince Aly Khan" was completely bye passed and Prince Karim became the 49th Imam. The entire Ismaili community was stunned, shocked, flabbergasted and bowled over. Many Ismailis from Syria and Punjab even REVOLTED to this unprecedented BYE PASS in the history of the Shiahs and openly refused to accept Prince Karim as their 49th Imamim-Mubeen. A grandson cannot become "Hazar Imam" if his father is ALIVE. A few Ismailis even stopped participating in the community rituals, with faith. For them Imamim-mubeen was no more the one who knows the future.<br />EYE-OPENER # 2 FOR THE ISMAILIS:<br /> The followers of Aga Khan proudly claim that their Hazar Imam KNOWS what is going to happen in the future. Whereas, that same Hazar Imam clearly ADMITS in his own personal, sealed and signed legal document that he is IGNORANT/UNAWARE of the future. Below is the text from the Late Aga Khan's Last Will:<br />I APPOINT my grandson KARIM, the son of my son ALY SALOMONE KHAN, to succeed to the title of AGA KHAN and to be the Imam and Pir of all my Shia Ismailian followers, and should my grandson KARIM predecease me then I APPOINT his brother AMYN MAHOMED, the second son of my son ALY SALOMONE KHAN, as my successor to the Imamate. To contend, after reading the above text, that the Late Aga Khan knew the future quite well is to DECLARE that the Late Aga Khan was either knowingly play-acting or he was not hundred per cent candidly truthful when he wrote; "should my grandson KARIM predecease me"<br />Say (O Muhammad): "As to the knowledge of the time, it is with Allah alone: I am but a plain warner." Holy Qur'an 67:26<br /> The Biggest Paradox of the Ismaili Beliefs: In spite of these manifest "Eye-openers" from Allah (SWT), which have conclusively proved that ALLAH ALONE (not the "Imamim-Mubeen") has the knowledge of what is going to happen tomorrow, the vast majority of the followers continue to recite this "scotched-taped" verse with absolute 'Blind Faith' and think that the "non-Ismailis" are the ones who have intentionally mistranslated this verse 36:12, within their translations!!!<br /> *THE ISMAILIS DO NOT HAVE THEIR OWN TRANSLATION*<br />ON THE DAY OF JUDGMENT WILL ALLAH ACKNOWLEDGE THE FAITH OF THOSE WHO HAVE BASED IT UPON A RECONSTITUTED "SCOTCH-TAPED" VERSE, INNOVATED BY THE LATE AGA KHAN? "Those who oppose (the commands of) Allah and His Messenger will be among those most humiliated." Quran 58 : 20AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1117909953822568462005-06-04T11:29:00.000-07:002005-06-04T11:32:33.830-07:00Bio Data Of An Ismaili Shi'iaBIO DATA OF AN ISMAILI SHI'IA<br />By Akbarally Meherally<br />Seventy one years ago, I was born in England into a very dedicated and devoted Agakhani Ismaili family. Every grown-up member of our household was supposed to meditate in the early morning, between four and five. Three times a day, we all used to go to Jamatkhana (Ismailis' Prayer House), and recite the ritual prayer. This was a formally prescribed official prayer in Gujrati (a language the majority of Aga Khan's followers speak), known as the Ismaili Du'a. Every believing follower was supposed to recite this authorized Du'a with full faith, without any variation. Until replaced in 1956, that (old) Du'a had a phrase (Kalimah) which formally Declared and Witnessed; Aly (son-in-law of the Prophet), the master of the believers, is Shahi (truly) Allah. While reciting that enigmatic Du'a, one would repeatedly prostrate oneself before the photographs of His Highness The Aga Khan Sultan Muhammad Shah Mehlati and affirm with firm conviction; the photographed mortal was the prevalent physical manifestation of the Almighty God (Allah). Huge multicoloured photos of the Aga Khan were hung from all the four walls of all the Jamatkhanas in the world. There was also a verse in that Old Du'a which recited; Aly-Muhammad yakk Khuda huqq sanakh'th dafeh ballah. It translates; If you have the true understanding that 'Aly and Muhammad (jointly) are one Allah', then (all) your calamities will vanish. Any Ismaili can verify these facts from his/her Old Du'a Book or by asking the elders, over the age of sixty five. Those were the times in the Ismaili history, when I was born. <br /> The Aga Khan had repeatedly announced that he was the 48th direct hereditary physical descendant of Hadhrat Aly. He had the same Noor (the manifest Light of Allah), that Aly - the first Imam had. Whenever the Aga Khan would give his Holy Deedar (glimpse of his Noorani face), he would address us as "My Beloved Spiritual Children". He would most graciously bestow upon us his "Special Paternal and Maternal Loving Blessings". Such merciful bestowing would bring the tears rolling down my cheeks. Our material and spiritual success was due to these Holy Blessings. We were the chosen few, out the billions to have been so very fortunate. Giving him 12, 1/2% of what was bestowed upon us by his mercy was like saying "Thank You". He would multiply our offerings and reward us manifold, here and hereafter. These were and are the popular beliefs. Majority of the Ismaili would pay this percentage once a month from their monthly gross income, but my parents would pay it daily. <br /> Ismailis are taught by their parents and the missionaries that Aga Khan's Farmans (Proclamations), are the solemn Divine Dictates, being the very word of a Living God. Each and every Proclamation made by the Aga Khan should be entertained and understood as the verses of a "Speaking Qur'an". On several occasions, these Proclamations would overrule the sacred verses of the "Silent Qur'an" but that should not bother us. We were tutored into believing that what was revealed, 1400 years ago to a community of the Pagan Arabs living in the age of ignorance, through Prophet Muhammad (peace be upon him), was outdated. Instead, we were ordered by the late Aga Khan to recite the devotional Songs called Ginans, alleged to have been written by the Ismaili Pirs. Majority of these Ginans, which attributed Divinity to Aga Khan were composed at a much later date, by the Ismaili poets and printed by the Ismaili Printing Press in Bombay. Please click <a href="http://www.mostmerciful.com/agakhan.htm" target="_blank">GINANS</a> to read more on the subject.<br /> Majority of these ancient beliefs and acts have not changed. Even today (1999), Ismailis do recite the Ginans that attribute Divinity to Aga Khan. Instead of a dozen or so photographs, today there are only a couple of them, which are pulled down during the official visit of a non-Ismaili dignitary. Ismailis do recite their Du'a (a modified version), facing all the directions. At times their backs are facing the "Sacred Mosque". In the 80's, when the multi-million dollar Burnaby Jamatkhana in British Columbia was under planning, I wrote a personal letter (as an ex-President of the Ismailia Council), to Karim Aga Khan. I earnestly requested that looking ahead of time it would be advisable to construct this new Jamatkhana facing the Qiblah (Ka'bah). The prestigious Burnaby Jamatkhana does not face the direction of Makkah. The verses of the Holy Qur'an explicitly dictate that every Muslim should face the "Sacred Mosque" in Makkah, while praying. (Qur'an 2:149/150) This is one of the major reasons why Ismailis do not allow any non-Ismaili to enter any of their Jamatkhanas, specially during the prayer timings. However, many young Muslim students in North America have, out of curiosity, sneaked into these restricted prayer halls and observed the UNIQUE practices of the so called "Ismaili Muslims".<br /> For the next fifty four years, following the footsteps of my grandparents and parents, I whole heartedly served the two Imaams of my times and the Ismaili community, with Tan, Man and Dhan (Body, Mind and Money). Even today, my efforts are directed at bringing these misguided Ismailis to the Deen of Allah. In 1972, in the recognition of my dedicated services to the community, specially to the Ismaili orphans and widows of Karachi, I was appointed President of the Ismailia Regional Council for Karachi and Baluchistan by Karim Aga Khan himself. I devotedly discharged my duties as a senior community leader, until I emigrated to Canada in 1975.<br />Towards the end of 1982, when I was a devoted Ismaili, I published my first book on the history (the Divine Link) of the Aga Khans. It was entitled 'From Abraham to Aga Khan'. The information contained in it was mostly based upon the religious teachings that I had received over the years from my parents, the Ismaili missionaries (many of them were paid by the Aga Khans) and the literature published by the Ismaili Religious Institutions in India and Pakistan (financed by the Aga Khans). Several of the non-Ismaili and a few Ismaili readers pointed out to me that Karim Aga Khan was not the physical direct descendants of the Prophet, as claimed by him. They all suggested that I should read the history of the Assassins of Alamut. <br /> As the years went on, I continued my research on the subject of Ismaili literature and history. At the same time I augmented my studies with the revealed and inspired messages that are to be found in the Bible and the Qur'an. By the grace of Almighty Allah , I got out of my inherited tunnel vision that I had so firmly established for more than half a century. I could now compare with an open mind what I had studied in the past, with what I was learning in the present. I began asking questions in private as well as in public, by writing letters and pamphlets. I approached from the lowest to the highest authority but got no answer. <br /> The real change in my attitude came when I discovered to my utter surprise that the Aga Khans were not the direct descendants of the Fatimid Imaams that ruled Egypt between the ninth and tenth centuries. Even today (2000), no Ismaili organization or institute has published any book refuting my research or my published works. This total silence of more than a decade on their part has been a cause of true concern for the Ismaili students, facing a barge of questions from the Muslim Students who have visited my Internet Web Site. Yes, I have seen lots and lots of totally baseless and fictitious documents that simply does the unscrupulous dirty job of the author's "character assassination". I am not a Saudi Agent (paid or otherwise). I never ever had a kidney transplant, so the story of Saudis having donated a kidney and/or the money, is a Big Lie like the rest of the lies. <br />At the end of 1988, based upon my advanced studies and the most recent discoveries, I published 'Understanding Ismailism'. Shortly after its publication, in December 1988, the honorary secretary of the Aga Khan's Ismaili Council for British Columbia filed a "Complaint" before the Aga Khan's Conciliation and Arbitration Board. The Complainant had asked the Board to recommend my expulsion from the community, under the Ismaili Constitution that is ordained by Karim Aga Khan. In March 1989, before the Board could pass a judgement of ex-communication, I publicly withdrew my oath of allegiance to Karim Aga Khan, upon the advice of my lawyers. <br /> The roots of Fatimid Ismailis were in the Middle East where Islam was born. The roots of majority of the Agakhani Ismailis are in the Indo-Pakistan sub-continent. Their conversion from Hinduism has gone through various phases of proselytizing. During the past one and half centuries, the religion of these converts has undergone such drastic changes that the present generation of the Agakhani Ismailis is totally ignorant of the practices of their forefathers that lived only three or four generations ago. To make these followers of Aga Khan, aware of their own roots and the various stages of proselytizing, in 1991, I published 'A History Of The Agakhani Ismailis'. The book has since then been well received by the open minded Ismailis and the Muslims at large. Anyone interested can download from my web site, 'Understanding Ismailism' and <a href="http://www.allaahuakbar.net/ismaaeelis/a_brief_history_of_the_agakhans.htm">'A History Of The Agakhani Ismailis'</a><br /> Since the age of eighteen I had been reading with interest, the Holy Bible. In 1949 I wrote my first article based upon John's Gospel and the Book of Revelation. In the 1970's, I began comparing the texts of Holy Bible with the Holy Qur'an (Koran). At the end of 1989, I wrote 'Understanding the Bible - through Koranic Messages'. It was published at a time in the history of the Middle East when there was a greater need for Jews, Christians, and Muslims - the three children of Abraham, to re-examine their own roots and unite as brothers. Today the situation is out of hand due to the continued heavy handedness and the human right violations committed by the ruling Israeli Government. The book was reviewed by the famous Canadian author Tom Harpur. He is a former professor of the New Testament, and the Religious Editor of 'The Toronto Star'. Several months later, I was interviewed by Tom Harpur in his nationally televised series 'Heaven and Hell'. <br /> For the past many years I have attended several Bible Study Classes run by Christian missionaries and scholars. Here I was given the opportunity to compare the teachings of prophet Jesus (peace be upon him), and the present day beliefs and practices of various denominations of Christianity. In 1992, I published a booklet 'Understanding Jesus - the factual perceptions'. In the field of inviting Christians to the path shown by Jesus - the righteous Messiah, I have invited scholars from North America and England and held several dialogues and public lectures in North America.<br />By the Grace of Allah (SWT), my wife and I are now Sunni Muslims. The question often asked by the Shiah readers is; Why my wife and I, who were Shiahs by birth joined the Sect of Sunni Muslims after leaving the enigmatic Sect of the Agakhani Ismailis? <br /> To know the answer please click <a href="http://www.mostmerciful.com/sunna.htm" target="_blank">SUNNAH</a> .<br />I cordially invite the readers to read the various articles placed on this Web Site. They are the tools for the Believing Muslims to give the "Daw'ah" (Invitation), to the misguided generations of Christians and to the mislead Agakhani Ismailis. <br />Ismailis are in the habit of quoting the last verse of Surah Al-Kafirun (109), "to you be your Way and to me mine" and add, why do not the Da'is (persons doing the Daw'ah) leave the Agakhani Ismailis alone to their own Way of following their Hazar Imaam and the Da'is just keep following the Qur'an? These interrogators are probably unaware that the Opening Verse of this Surah reads, "Say: O ye that reject Faith!". The obvious counter question would be; Are the interrogators, who wish to be left alone are in effect admitting; they are the Rejecters of Faith? <br /> I conclude with a verse from Surah Al-I'imran (3)Verse 104 : <br />Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity. <br />May the Most Merciful Allah Guide the misguided rejecters of HIS TRUTH, that was Revealed through His Messengers, Ibrahim (a.s.), Musa (a.s.), Issa (a.s.) and Muhammad (s.a.w.s)AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1117909740836903732005-06-04T11:25:00.000-07:002005-06-04T11:29:00.866-07:00A Brif History of The Aga KhansA BRIEF HISTORY OF THE AGAKHANS<br />By Akbarally Meherally<br />"Aga Khan" Is a Pet Name and not a Royal Title<br />"Aqa" (also, Agha or Aga) is a word, said to be of Tatar origin, signifying a dignitary or lord. The term was applied by the Turks to the chief of the janissaries. "Khan," now degraded by its overuse, was a title of nobility, and was also used for a local ruler or official. "Aga Khan" is the adopted family name of a hereditary spiritual leader (Imam) of the Shiah Nizari Ismailis. One of the many legends that have circulated about this mysterious religious leader is that the title of "Aga Khan" was conferred by the Emperor of Persia upon the great-great- grandfather of the present Aga Khan, for his dedicated services to the throne. On the contrary, Hassan Ali Shah Mahallati Aga Khan I (1804-81), was an unsuccessful insurgent. A one-time governor of Kirman in Persia, he had "proclaimed an independent government." In the opinion of Sir Richard Francis Burton (1821- 90), a noted orientalist and British spy; the attempt at rebellion against the reigning sovereign was "ridiculous."<br />In 1905, during a trial in the High Court of Bombay, Hassan's grandson, Aga Khan III, testified before Justice Russell that "Aga Khan" was "not a title but a sort of `alias,' a pet name when Hassan Ali was a young man." The pet name was later adopted as a hereditary family name by the succeeding Imams, who also claim to be the direct descendants of prophet Muhammad (sas).<br />In his autobiography, `Ibrat-afza, written in Persian and published in Bombay, Hassan narrated his several unsuccessful military encounters in Persia, in which he had been aided by the British Raj. According to Sir Richard Burton, he had received weapons in quantity from John Company (British), including at least two heavy field pieces (cannons).<br />In 1840, accompanied by a few hundred horsemen, the "adventurous and romantic" Hassan (Aga Khan I), fled Persia. The defeated political refugee, sought and found sanctuary under the protection of the British Raj. Upon his arrival in Afghanistan, Hassan provided the mercenary services of his horsemen to the British army. In his memoirs, Hassan spelled out his reasons for joining the invading army of the British Raj in the conquest of Afghanistan and Sind from Muslim rulers. Hassan (a Muslim mercenary and so called direct descendant of the prophet!) referred to the British as "the people of God" (khalq 'ullah), and to his role of acting as a secret agent for the British general Sir Charles Napier as "for the sake of God's pleasure" (mahd-i rida-yi ilahi).<br />Nearly a century later, Hassan's grandson, Aga Khan III, was proud to record in his own Memoirs the mercenary services of his grandfather, which he described as "stout assistance" rendered to the British Raj in their process of imperialistic expansion. "Forthese services and for others which he rendered to Sir Charles Napier in his conquest of Sind in 1843-4, my grandfather received a pension from the British Government." Hassan's ambitions of recovering his lost territories from the Shah of Persia, with the help of "the people of God" (the British), were never fulfilled. However, he did receive a hereditary title of "Highness" which the present Karim Aga Khan uses with pride.1866: A British Court Seals the Fate of a Sunni Muslim CommunityUnder the protection of and with aid from the British Raj, Aga Hassan Ali Shah - Aga Khan I, successfully established his religious authority over a small Muslim "Khojah" communityof converted Hindus that lived on the west coast of India. The majority of these converts had adopted Sunni persuasion, the faith of their original converters to Islam. These Sheikhs - the converters, are presently known as "Pirs of Khojahs" by the Ismailis.<br />Aga Hassan Ali Shah wrote in his autobiography `Ibrat-afza' that he was himself a `Murid' of a Sufi Master Mast `Ali Shah (Haji Zayn al-`Abidin Shirwani), who was a successor to Majdhub `Ali Shah, the thirty-eighth Qutub of the `Ata Alllah <a href="http://www.allaahuakbar.net/sufism/index.htm" target="_blank">Sufi Order</a>. Hassan AliShah initiated a new era in the history of these converted mostly Sunni "Khojah" Muslims. Ismaili history books records that in 1864, he removed the officiating Sunni "Mullah" from the Khojah Mosque in Bombay and replaced him with a Shiah "Maulvi". In 1866, the fateof this "Khojah" Muslim community was sealed when a British judge, Sir Joseph Arnold, passed judgment in favour of the Aga Khan on all points, declaring him the undisputed religious leader of the "Khojah" community giving him the absolute control over allcommunal property, including prayer houses and burial grounds.This was a turning point in the history of the Khojah community.<br />Historical records and the court documents filed by the Aga Khan's counsel show that prior to the arrival of the Aga Khan, the majority of the Khojahs observed Sunni rites and rituals,with religious ceremonies carried out by Sunni Mullahs. After receiving the necessary mandate, Hassan began proselytizing the Khojah community. These documents also record that Hassan guided them to the creed of his ancestors, which was an Ithna'ashriyyah persuasion of the Shiah sect of Islam. Hassan's autobiography records that he himself believed in the Imamat of Musa Kazim (the younger brother of Ismail) and his descendants. Majority of the historians record that Imam Ismail died within the life time of his father Imam Jaffer as Sadiq. Today, the present Aga Khan claims to be the designated hereditary direct descendant of Imam Ismail. This is a major noteworthy glaring shift, within the last four generations of the Aga Khans.<br />Ismaili historians have recorded that until as late as 1874 (34 years after his arrival in India), the Aga Khan's authority as a religious leader was sharply opposed by some influential wealthy members of the community. His followers in Bombay objected to "his too great predilection for drinking and intriguing with females," according to Sir Richard Burton.<br />In 1881, Hassan died and was succeeded by his son Aga Ali Shah. His leadership lasted for a brief period of four years with no major events. His interests in life were horse breeding, racing, and big-game hunting. In 1885, Aga Ali Shah died and his eight-year-old son, Sultan Muhammad Shah, became Aga Khan III and the new leader of the community. The young Imam's mother, Lady Ali Shah, who was a very devoted Ithna'ashri Muslimah, became a trustee and, behind the scenes, acting leader of the community. She was instrumental in the introduction of various Ithna'ashriyyah rituals in the community. Some of these rituals are currently prevailent as a legacy of Lady Ali Shah who died in 1938.Aga Khan III, an International Politician<br />In 1898, the young Aga Khan undertook his first tour of Europe. On his way, he approached Sultan Abdul Hamid of the Ottoman Empire with "an elaborate plan for colonization." The statement submitted was prepared by Rabbi Kahn. The plan was based upon AgaKhan's Zionist friend Professor Haffkine's masterpiece scheme for the establishment of a Jewish settlement "that could be progressively undertaken in the Holy Land." Dr. Haffkine had suggested before Aga Khan that "the land would be obtained by purchase from the Sultan's subjects" whereas " the capital was to be provided by wealthier members of the Jewish community."<br />Aga Khan, who claimed to be an Imam and a direct descendant of the prophet, wrote in his Memoirs: "As Haffkine propounded it, I thought this sort of Zionism useful and practical." The scheme was turned down by the Sultan. The disappointed Aga Khan wrote: "I must say its rejection has always seemed to me one of Abdul Hamid's greatest blunders." Today, looking at what is happening in Palestine, I but cannot refrain from quoting a passage from the Ismaili Du'a (ritual prayer), with a bewilderment and a doubt. The passage recited is a "fragmented" portion of the verse 36:12 of the Holy Qur'ân. The translation thereof, as it appears in the Du'a book including the words within the parentheses, reads: "And We have vested (the knowledge and authority) of everything in the manifest Imam."<br />As long as the British Raj ruled in India, "the secret services of the Aga Khan III were in constant demand." He was an "Ambassador without Portfolio" for the British. In his Memoirs, he proudly referred to such services as "secret diplomatic missions." Besides several other titles, he received "the highest decoration which it was possible for any Indian subject of the Crown to receive (K.G.C.S.I.)," records Aga Khan.<br />In 1930, the Aga Khan led the British Indian delegation to the Round Table conference held in London. In 1934, following the Second Round Table conference, the Aga Khan approached the British Government of India with a request to give him a territorial State so that he could join the company of Indian Maharajahs and Princes. Sultan Muhammad Shah - Aga Khan the third, was greatly disappointed when his offer was rejected by the Mcdonald government. In 1937, he represented the British Indian government in the League of Nations. Thereafter, he was elected president of this prestigious international organization.Aga Khan introduces "Ali is truly Allah" as the Confession of Faith<br />Aga Khan III enjoyed a long life. During his 72 years of Imamat (leadership), from 1885 to 1957, he changed the course of history for the Khojah community. Socially and economically, Khojah community made great progress, and so did the Aga Khan. He became one of the richest men on earth, and a leading breeder and owner ofthoroughbred horses. Between 1930 and 1936, his horses made history in the racing world by winning several prestigious racing events in Europe. His grandson - Karim Aga Khan, has carried on the family tradition on the turf of horse racing.<br />During his leadership, Aga Khan III was literally weighed by his followers; in Silver at Bombay, in Gold at Bombay and Nairobi, in the rented industrial Diamonds at Bombay and Dar-es-Salaam, and finally in Platinum at Cairo and Karachi. Aga Khan gave back to thecommunity welfare projects, the money collected for these token ceremonies.<br />Long before the arrival of the Aga Khans in India, Khojah families had settled in East Africa, especially on the island of Zanzibar. The Aga Khan III, encouraged his followers to emigrate to East Africa in greater numbers. Many of these families became prosperous businessmen. Today, the majority of the descendants of these pioneers have resettled in Europe and North America.<br />Aga Khan was also successful in changing course of the religious path of the community. The Ithna'ashriyyah rites and rituals that his mother and grandfather had introduced in thecommunity were systematically thrown out by him. The jobs of the Shiah Maulvis were taken over by his close relatives and paid missionaries. Aga Khan introduced new theological concepts and sacred practices. Many of which attributed explicit divinity toHazrat Ali, such as; reciting of "Ali is truly Allah" as an integral part of the Shahadah (Declaration of Faith), in their daily ritual prayers called Du'a. This was the beginning of the third and final proselytization in the history of the Khojah community. Today, Ismailis recite "Aliyyullah" in their ritual Du'a which translates; "Ali, the Allah".<br />In 1905, the Aga Khan won a major civil suit brought against him by his relatives. One of the significant issues decided by the court was concerning the persuasion of the Khojah community. The judgment document declared the members to be "Shiah Ismailis".During this historic trial, the plaintiff's counsel suggested that the presiding judge Mr. Russell should not try the case, as he was a friend of Aga Khan - the defendant. In his judgment document, Justice Russell admitted: "I had exchanged calls with the Aga Khanand had dined twice with him and had asked him to dinner and he had not been able to come."<br />In 1906, Aga Khan dismissed the traditionally elected "Khojah Joostis" (jurisprudent committees), of the community. In replacement thereof, Aga Khan established "Ismailia Councils" and appointed office-bearers and members for the Councils. The practiceis prevalent to this day. In 1910, Aga Khan promulgated a legally drafted "Shiah Imami Ismaili Constitution" and ordained it under his personal seal. Thereafter, Aga Khan made a Farman (Royal Decree) commanding the followers to abide by the Constitution. Theopening article 1.1 of the most recent Constitution ordained in 1986 by the Hazar (present) Imam - Karim Aga Khan reads: "Mawlana Hazar Imam has inherent right and absolute and unfettered power and authority over and in respect of all religious and Jamati matters of the Ismailis."<br />Below are the faithful reproductions of the Arabic transliteration, the English translation and the Gujrati translation (transliterated) of the phrase "Aliyyullah", as they appears in the book of Ismaili Du'a, officially published by `The Shia Imami Ismailia Association for Africa, Kenya', 1963:-The Arabic transliteration: "La ilaha illallaha, Mohammedur-Rasoolullahi, Aliyyun Amirul-mu'mineen Aliyyullah:"The English translation: "There is no deity except Allah, Muhammad is the Messenger of Allah, Ali, the master of the believers, is from Allah."The Gujrati translation (transliterated) of the phrase "Aliyyullah":Please note the words within the parantheses are NOT mine, they do appear in the book of Dua: "Allah mahthi chhe (ane te ejh chhe)" which means; "Is from Allah (and is the same)".Here is a further clarification of the enigmatic phrase and its paradoxical translations:The phrase "Aliyyullah" is a combination of two words. "Aliyyun" and "Allah". When these two words are joined together, the letter "n" becomes silent and the phrase is read as "Aliyyullah. The word "Aliyyun" translates "The Ali", and the word "Allah" translates "The God". Hence, the phrase "Aliyyullah" means "The Ali, The God". In the Ismaili terminology it signifies "The Aga Khan (The 49th Ali), The God". The English translation which reads in the Du'a book "is from Allah" is just a smoke screen. The Gujrati translation with its elucidation within the brackets, removes that smoke screen. Furthermore, the Arabic word for "from" is "min", which does not appear in the Arabic text of the `Kalimah Shahadah'.Agakhan A Direct Descendant Of The Fatimid Caliphs!!!In 1935, the Aga Khan's department for religious propagation and publications, Bombay, printed and distributed a book in Gujrati `Noorum-Mubin - A Glorious History Of The Ismaili Imams'. Aga Khan's genealogy was designated by the author - A. J. Chunara,as a "Sacred Rope of Allah" (Hab'lillah). During his Golden Jubilee year, Aga Khan the third, highly recommended his followers to read this newly published book.<br />Although, many essential historical data were missing, the author had linked the Aga Khan's ancestry with the Grand Masters of the dreaded `Assassins' - a heretical sect of Islam, that flourished in Persia and Syria between 11th and 12th centuries. The current term `assassination' has its root from this community of Assassins. Most of the latter day Grand Masters claimed themselves to be the `Nizari Imams' of the Ismailis. These Nizari Imams were in turn shown as the hereditary physical descendants of the Fatimid Caliphs, who ruled in North Africa, Egypt, and Syria from 909 to 1171. Many western scholars such as Marshall G. Hodgson and Bernard Lewis have doubted the authenticity of the advocated `physical descent' and suggested, it was but a kind of "Spiritual Filiation" (esoteric descent), which, with the succeeding generations became a physical linkage in the fullest sense.<br />One of the Grand Masters of the Persian Assassins, Jalal al-Din Hasan - the 25th Nizari Imam, had publicly repudiated his grandfather's claim for being a physical descendant of the FatimidCaliphs. He proclaimed himself a Sunni Muslim. Made a complete turnabout from the heretical Nizari doctrines and demanded from his followers a strict observance of the Islamic Shari'ah Laws. In 1210, Jalal died of poisoning. His son, Grand Master Ala-uddinMuhammad - the 26th Nizari Imam, was a "sickly and unbalanced corrupt figure". In 1255, Ala-uddin; "died ignominiously, slaughtered with an axe by the hand of a former homosexual lover" records, Edward Burman of the University of Leeds in his book `TheAssassins - Holy Killers Of Islam' (Aquarian Press, Great Britain).<br />In 1256, the soldiers of Hulega Khan, razed to the ground all the fortresses and stronghold of the dreaded Assassins. The 27th and the last Imam of the Nizari Ismailis in Alamut "and his followers were kicked to a pulp and then put to the sword; and of him and his stock not trace was left..." writes professor Bernard Lewis, in his book `The Assassins', quoting historian Ata Malik Juvayni (1226-83).<br />In India, Aga Khan the third, gradually replaced the hitherto popular term "Khojah" with "Imami Ismailis", in the community documents and literatures printed by his department for religious propaganda called "The Recreation Club". The so called "Club" later on became "Ismailia Association". Today, the same organization is known as "The Shia Imami Ismaili Tariqah and Religious Education Board." The term "Ismaili" is derived from Ismail - the eldest son of Imam J'afar as Sadiq. Ismailis consider Imam J'afar as their fifth Imam and the physical descendant of Ali ibn Abi Talib (a.s.) Ismailis only recognize Hadhrat Ali's son - Husayn, as their Imam. The rest of the Shiahs recognize both the sons Hassan and Husayn, as their Imams and therefore they consider Imam J'afar as their Sixth Imam. According to the documents and historical accounts accepted by the vast majority of Shiahs (nearly 90%), Ismail died before his father. His younger brother, Musa Kazim, succeeded Imam J'afar and became the next Imam. Those who chose to depart from the mainstream Shiahs contended that Imam Ismail died after his father. Ismaili historians record that the funeral procession as well as the burial ceremony of Ismail did take place in Medina during the life time of his father, but, those were "mere ruse to mislead the enemies." This minority group became known as the "Seveners". The Nizari Ismailis comprise one group of the Seveners.<br />Those who accepted Musa Kazim as their Seventh Imam became known as the "Twelvers" (Ithna'ashariyyahs), when their 12th and the last living Imam, disappeared into the cellar of his family home. The Twelvers claim that their last Imam has gone into "occultation." Ismailis on the other hand claim, an Imam never goes into hiding or occultation. Ismailis vehemently contend, if an Imam was to disappear or to pass away without designating his own physical descendant as the next Imam, the world would come to anend. They proudly declare, their Imams have - in spite of political and religious persecutions - survived, and, are ever present (Hazar) to lead the community. They prefer to call the present Aga Khan as "Mawlana Hazar Imam". Having an absolute faith in thedoctrine of `a living Imam' is the absolute prerequisite for being an Ismaili.<br />Here is the pinnacle of paradox: It is a documented fact that Aga Khan I and II, their ancestors in Persia, the horsemen who accompanied the Aga Khan I from Persia, and the mother of Aga Khan III were all dedicated Twelver Shiahs. They lived and died believing in the Imamate of Musa Kazim and his descendants. This fact is evident from the court documents, from the Memoirs written by two Aga Khans, and also from the inscriptions on the tombs of their ancestors in Persia. Ignoring such incontrovertible evidence, Ismailis continue to acknowledge, as well as recite in their prayers, that Aga Khan I and II were their 46th and 47th Imams, and that their ancestors in Persia were the preceding Imams. In other words, Ismailis assert that these individuals were in fact legitimate descendants of Imam Ismail, but for some inexplicable reason they had accepted the faith of those who had repudiated Ismail's claim to the Imamate. To say otherwise would be to discredit the authors of the Memoirs, their 46th and 48th Imams!A Division Among The Followers Of The Aga Khan<br />The evidence presented before Justice Russell, in the Haji Bibi Case (Bombay - 1905), shows that Aga Khan the third, had introduced a "Du'a" (ritual prayer in Gujarati), upon hissuccession to the leadership of the Khojah community. Today, it is known as the Old (Gatpat) Du'a. In this daily prayer, the Aga Khan's physical ancestral lineage was devotedly recited. The family tree extended upwards from Hadhrat Ali to Shree Rama and Shree Krishna and continued further to the very First Incarnation (Fish), of the famous "Ten Incarnations" (Das-Avataras) of the Lord Vishnu. Thus, the Aga Khan was worshipped as; a physical manifestation of the `Noor' (Light) of Allah, the Tenth and Final Avatara (`Naklank' or `Kalkin') of the Lord Vishnu and the direct descendant of prophet Muhammad (s.a.s.) from Hadhrat Ali (a.s.)<br />The followers of Aga Khan also used to recite, on the night of the New Moon (Chandrat), as well as on various occasions, a very devotional `Hymn in Gujarati' (Ginan), entitled "Das-Avatar". It was believed that mere listening to this Ginan, at the end moment of an Ismaili, would assure him/her of `Mok'sh' (Salvation) and the `Noorani Deedar' (Spiritual glimpse) of Noor Mawlana Hazar Imam Shah Sultan Muhammad Shah-Aga Khan the third, in the hereafter. Today, the Du'a has been changed. Before the western media, the present Aga Khan vehemently denies "Divinity". The fact that the Du'a had to be changed, the "Divinity" had to be denied publicly, indicates the growing influence of the Islamic Shariyya Laws on the world stage. Yet, to say otherwise would not only go against all the Ismaili religious practices, but even expose the "religion" to the charge of hypocrisy. HOW COULD A GOD CEASE TO BE A GOD? The present Aga Khan has yet to throw out `Ginans' recited in the Jamatkhanas, which even today attributed "Absolute Divinity" to Ali and thereby to him. One such popular Ginan is entitled "Haq tu- Paktu".<br />The introduction of the innovated `Shahadah' in the Gujarati Du'a which declared "Ali, truly Allah", became the basis of a major division among the followers of Aga Khan. In 1901, a small group of reprimanded followers, who had been admonished by the Ithna'ashriyyaMullahs during their visitation of Karbala, approached the Aga Khan with a special request. These followers were advised by the Iraqi Mullahs that the worship of Ali or Aga Khan as an Incarnation, Manifestation and/or Associate of Allah (SWT) nullifies their prayers, voids their fasting, pilgrimages, zakah, etc., and the eternal hell would be their place of abodein the hereafter. The special request was to replace the enigmatic "Declaration of Faith" from the newly introduced Gujarati Du'a, with the one that declared Ali to be "the beloved of Allah" ("Ali-un-Wally-Allah"). Such a Declaration was professed by the rest of the Shiahs. The young Aga Khan was adamant and refused to amend or discard the "heretic" Declaration. He insisted, if the phrase that attributed "Divinity" to Ali (there by to himself, the 48th Ali) was to be discarded, then the entire Du'a should be throw out by his followers. The enlightened followers, having failed in their mission, decided to revert back to the original Ithna'ashriyya persuasion of their ancestors. A persuasion which was practised and professed by Aga Khan the first. The splinter group renounced the leadership of Aga Khan and established the Khojah Ithna'ashriyya Jama'at in Bombay. From there it spread to the rest of India and Africa. Due to this split many Khojah families in India and Africa were divided. They continue to remain so, until now. Today, Khojah Ismailis say; "Ithna'ashri Khojahs are the Dissidents." The Khojah Ithna'ashris say; "Ismaili Khojahs are the one who have abandoned the faith of their forefathers."<br />The frustrated Aga Khan made a religious pronouncement (Farman), ordering his followers to sever all social and religious contacts with these so called Dissidents. Any of his follower, taking part in the marriage, or mourning of a Dissident could be excommunicated by the Ismailia Council, under the Rule Number 142 of the `Ismailia Constitution', ordained by the Aga Khan. The hatred between the two groups took a violent turn. Aga Khan's Mukhi (Chief Priest) for Bombay - Hassan, was stabbed with a knife by anIthna'ashri named Killu. Earlier, some Ismaili fanatics had severely beaten Killu and made him temporarily invalid. Killu admitted to the killing and was sentenced to death by hanging. The court trials, as well as the subsequent funeral procession and burial of Killu, brought the Dissident Khojahs out in the open. In 1901, two Ismaili `Fida'is' (the terminology has its root in the `self sacrificing' Nizari Ismailis of the 12th century, known as the `Assassins of Alamut') attacked three Dissidents. Two Ithna'ashris died and one survived.<br />Aga Khan's deep rooted hatred for the faith of his parents and grand parents (Ithna'ashrism) is glaringly visible in the quoted `Farman' made by him from Zanzibar on July 13, 1899. "Within ten, twenty or thirty years, the Ithna'ashri religion will be worn out. After 100 years the Ithna'ashri religion will not exist at all. It will not exist in Iran either because that religion's base is not on Aq'l (the power of reasoning). Our religion's base is on Aq'l." (Translation is from the Book of Farmans in Gujarati).Note: In the next four years, it will be 100 years to the above Farman. Today, the trend among the enlightened Ismailis is to revert back to the ancestral Tariqah of their forefathers. The one that was practised before the arrival of the Aga Khans in India,which was the Sunni Tariqah of Islam. <br />Mohammed Ali Jinnah (1876-1948), the founder of Pakistan, was also by birth an Ismaili Khojah. He and the most of his family members joined the groups of the so called Dissident Khojah Ithna'ashris and remained so until their last days. Mr. Jinnah's closest associate and a prominent Pakistani industrialist, Mr. M.A.H. Isphani, wrote: "Qaid-e-Azam (Mohammed Ali Jinnah) told me that...when he was twenty-one, decided to quit the ranks of the Ismailis and join the Ithna Ashari fold. ...that he tried to persuade the Aga Khan himself to abandon his headship of Ismailis and to join the ranks of the Ithna Asharis, to which sect most of the members of the Aga Khan's own family belonged."Aga Khan becomes the Imaam of Muhammad Shahi Syrian Ismailis<br />Rashid al-Din Sinan was a personal friend and a chief Da'i of Hassan II. Hassan, the Grand Master of Persian Assassins, had fraudulently declared himself an Imaam. In 1166, Hassan was stabbed to death by his own brother-in-law for making the factitious claim. Hassan's son Muhammad II, developed enmity with the chief Da'i Sinan. Muhammad's attempt to kill Sinan failed. Sinan who had moved to Syria, now established his own domain and became the Grand Master and Imaam of the Syrian Assassins. <br />In 1256, almost all of the Persian Assassins were massacred by the Mongolian army. In 1273, the Syrian Assassins were also annihilated by the army of Mamluk Sultan Baybars. Thus, the Nizari Ismailis in Persia and Syria, who were better known as the heretic Assassins, lost their political power. "Ismailism stagnated as a minor heresy in Persia and Syria, with little or no political importance", writes Bernard Lewis in his book `Assassins'. <br />In the realm of religion, nearly two centuries after their political downfall, the community of Nizari Ismailis split into two branches. Those who chose to follow Muhammad Shah, the elder son of the late Imaam Mu'min Shah, became known as the "Muhammad Shahi Nizari Ismailis". The others who opted for the younger son named Qasim Shah were known as the "Qasim Shahi Nizari Ismailis". The Agakhans claim to be the descendants of Imaam Qasim Shah. After this major split, there came the period of hiding (Dawr-i-Satr) for the Nizari Imaams. The Ismaili historians say; the period of hiding lasted for nearly three centuries. The historians have practically no records of the descendants of Imaam Qasim Shah, from 1480 to 1722 A.D. The majority of Syrians who had become Muhammad Shahi Ismailis, also lost contact with their fortieth Imaam, Amir Muhammad al Baqir, who had been living in southern India. They were desperately looking for a successor.<br />In 1888, a delegation of Sheikhs, representing a small group of exploring Syrians called Hajjawis came to India. In Bombay they met the young Aga Khan. The desperate Sheikhs accepted the Imamate of Aga Khan, who was claiming to be a descendant of the rival branch. In the archives of the Ismailia Council in Salamiyya, Syria, there is a letter bearing the seal of Aga Khan, written in 1307 A.H. (1890 A.D.). <br />In 1895, Aga Khan commanded his newly converted Syrian followers to substitute the Islamic Salah with the Gujarati Du'a, which he had introduced to his followers in India and Africa. Dick Douwes and Norman N. Lewis write in `The Trial of Syrian Ismailis'; "Some of the main innovations concerned the `salat', or ritual prayer: the Isma'ilis were now bidden to meet for prayer only twice a day, around a table on which a portrait of the Imaam was placed and towards which the worshippers were to turn, instead of in the direction of Mecca. Many of the prayers were to be said in Urdu. Among the formulae to be pronounced were the words, "Ali Allah, sahi Allah" (`Ali is God, truly God)." (p.218). Nauzbillah! <br />The Aga Khan appointed two Sheikhs from his Syrian followers, as his accredited representatives to collect Zakat, Khums and other donations. In 1901, three Syrian Ismailis were arrested in Tripoli as they were leaving for Bombay. They were carrying letters and money collected by these Sheikhs for the Aga Khan. The Sheikhs were arrested from Salamiyya on the charges of illegal "money-laundering". These leaders were charged with murder, attempted murder, and the use of violence for collecting money for the Aga Khan, records Douwes and Lewis. In 1903, the prisoners were tried in Damascus. In 1905, the Court issued a verdict condemning all the accused to life imprisonment. <br />In 1919 and 1920, the Syrian Ismailis suffered another major setback. They were repeated raided by the bands of Nusseirys, led by Sheikh Saleh El-Ali. The heretics (Ismailis) were obliged to surrender all their possessions. Nusseirys killed the males. "The Ismaili women and children, left the town bared-foot, and semi-naked" records a Syrian Ismaili scholar, Moustapha Ghaleb in `The Ismailis of Syria." <br />Six years ago in 1989, United States Federal Agents arrested three groups of Agakhani Ismailis in Dallas, Seattle and New York on the charges of illegal money-laundering. A total of thirteen Ismailis, eleven men and two women were charged. Five pleaded guilty. The illegal money-laundering operation stretched from United States to London and Switzerland, as well as from United States to Canada, London and Belgium. This was the largest money-laundering operation ever uncovered in North Texas and one of the largest in USA. <br />Vincent Perini, a lawyer representing one of the Ismaili Mukhis (the chief representative of the community), who had illegally taken more than US$ 30 million in currency out of USA,between 1985 and 1987, said; the sect's members are required to give 12 percent to 25 percent of pre-tax income to the Aga Khan, a billionaire resident of Paris. "Traditionally, members of the community literally take the money in the form of cash to the Aga Khan, and traditionally there was secrecy involved," added Perini.Aga Khan's three Marriages and one Mut`ah<br />At young age, Aga Khan fell in love with his uncle's beautiful daughter, Shahzadi Begum. In 1896, the marriage between Shahzadi and Sultan (A.K.III) was celebrated with grandeur and splendour in Poona (India). Mihir Bose records in his much publicized book `The Aga Khans'; "The Aga was seeking to make his mark as an Anglicized Indian in Western society, and his wife, brought up in strict Jenana quarters could hardly follow there. As the Aga moved into the wide world, his wife languished in the closed world, full of `resentment and reproach'."<br />In 1908, Aga Khan who had left his beautiful wife back home, lost his heart to a pubescent teenage ballerina "Ginetta" (Miss Magliano), during his visit to France. In his `Memoirs' Aga Khan wrote: "I made the acquaintance of Mlle. There is a Magliano, one ofthe most promising young dancers of the Ballet Opera of Monte Carlo, a ballerina..." In his Will document, Aga Khan wrote: "In the year One thousand nine hundred and eight I was married to CLEOPE TERESA MAGLIANO according to the Muta form of marriage..."In `The Concise Encyclopedia of Islam' under the heading Mut`ah, one reads; "Mut`ah: A marriage stipulated to be temporary, sometimes called a `marriage of pleasure'." <br />Out of this union of a French Ballerina and a Persian Imam, two sons were born. Giussepe Mahdi Khan the eldest, died in 1911.Aly Salomone Khan who lived to be a legendary playboy, was the second. In the archives of the Turin town hall (Italy), there exists a record of the birth of Aly Salomone from the union of an unmarried 22 years old Teresa, with 34 years old His Highness the Aga Khan. <br />In 1903, Aga Khan sent Aly Khan to Syria to visit his followers with his special `Holy Farman'. The Farman pronounced; "We are sending our son to you. Consider his arrival as my arrival. We are appointing our Prince as our `Wali-ahad' meaning, the successor to our throne." Members of the Syrian Jama'at took Bay'ah (oath of allegiance) at the hand of their future Imaam and offered Nazrana (gifts). Almost every magazine and home of Ismailis in India and Africa had a photo of young Prince dressed in white Arab dress riding a white Arabian horse, taken during his visit to Syria, with captions "H.S.H. Prince Aly Khan Heir Apparent to Mowlana Hazar Imaam".<br />Within 50 years, the infallible Mowlana Hazar Imaam realized that his `Holy Farman' had to be recanted. The beloved "Wali-ahad" did not live a life expected of a future Imaam. In the June 1995 issue of an American magazine `Vanity Fair', there is a spellbinding twelve page article `The Goddess and the Playboy' describing the "relentless pursuit of speed, sport, and women" by Prince Aly Khan. Aga Khan by his Will document, without making amention of his earlier pronouncement, made Aly Khan's son Karim as his successor to the throne of Imamate.<br />This recantation surprised his followers all over the world.They began asking questions; Did the infallible Mowlana Hazar Imaam really erred? Can the 1400 years old Ismaili tradition and the Shiah Law "that the issue of a son is not an heir if there be a sonalive", be broken? According to the deep rooted Ismaili tradition and uncompromising conviction, Hazar Imaam's "Holy Farmans" are to be reckoned as the verses of the "Speaking Qur'an". At any given time and place they can supersede the verses of the so called "Silent or Book Qur'an". Based upon this conviction, the majority of the Agakhani Ismailis have done away with most essential basic Qur'anic Laws, such as; performing of greater or lesser ablutions before praying, facing towards qiblah while praying, takbir al-ihram, qiyam, ruku, salat al-jum'ah, physical fasting during the month of Ramadhan, hajj as well as the "Oneness" of Kalimah Shahadah.<br />Biographer Willie Frischauer records in his book `The Aga Khans'; "Bettina (one of Aly's several girl friends) wrote: `To Aly it seemed that his father's preference for his son was a kind of public humiliation for him...He was never quite the same from that day on." When Aly Khan declared that he too had taken the Bay'ah of his own son Karim as his "Hazar Imaam"; Karim became the spiritual father of his own father, according to the Ismaili tradition. In 1960, the mortified Aly Khan was killed in a tragic car crash. He suffered crushed chest, fractured skull, broken neck and legs in that fatal accident.<br />Aga Khan's third marriage in 1929 was with a French brunette, Andree Carron. Aga Khan's wealth and persuasion failed to convert this Roman Catholic girl to accept Islam. Out of this Muslim and Catholic union was born Aga Khan's third son Sadruddin Khan. In 1938, Aga Khan who was nearly 60, met a tall French beauty contestant named Yvette in Cairo. Six years later, Aga Khan divorced his third wife Andree and married Yvette Lebrusse - "Miss Lyon" 1930 and "Miss Universe" contestant 1931. Aga Khan converted his fourth wife to Islam and named her "Umme Habibah". She accompanied the weak and ailing Aga Khan at all social and religious gatherings.<br />In 1953, during his visit of Africa, there was "a subversive campaign among members of the sect calling for his and Aly's abdication from their spiritual leadership" records, `Vanity Fair' (June 1995). The campaign grew to such a proportion that at a special meeting of the Ismailia Council, held at the hotel suite of the Aga Khan, a decision was taken that "all members of the East African communities be requested to sign a declaration of loyaltyto the Aga Khan, or be excommunicated if they refused." This was too much of a shock for the old and weakened Aga Khan.<br />In 1954, Aga Khan was virtually crippled suffering from lumbago and sciatica. He could barely walk two yards, writes Mihir Bose. Three years later, the debilitated and ailing Aga Khan, who was now also suffering from a prolonged cancer, died. His grandson Karim became the 49th Hazar Imaam of the community and `Aga Khan the Fourth' to carry on the family tradition. A follower forgives sins of the deceased 48th Imam<br />On November 4, 1935, the High Court of Justice at Strand, London, pronounced a decree nisi dissolving the marriage between Thomas Guinness, a member of the British Parliament, and, his wife Honourable Joan Guinness. Joan later became the mother of Karim Aga Khan the fourth. The grounds mentioned in the divorce petition filed before the High Court were that "the Respondent (Honourable Joan) had frequently committed adultery with Prince Aly S. Khan (father of the unborn Karim) from the 17th day of April 1935 until the 20th day of April 1935 at Hotel Ritz, Place Vendome, Paris."Note: The words within the parentheses are mine. Aly Khan was declared a co-respondent and had to pay the costs. <br />Prince Aly eagerly waited for the High Court's decree nisi to be made absolute. On May 11, 1936 the decree became absolute and Joan, the daughter of a former ADC to the Viceroy of India and a mother of one male child, was free to remarry. Within eight days, on May 18, Aly and Joan got married in a Town Hall of Paris. The couple got remarried at the Paris Mosque. At the wedding an announcement was made that the couple would remarry in India. The idea of the third marriage ceremony, to be performed before the followers, had to be abandoned because the Honourable Joan, who was now Princess Joan, was already pregnant, records Mihir Bose. <br />In less than seven months of their marriage, Prince Joan gave birth to Karim. The historical records differ as to the place and date of Karim Aga Khan's birth. A history book published in 1960 by the Ismailia Association for India records Karim son of Aly S. Khanwas born in Paris. Biographer Willi Frischauer records, he was born in Geneva, Switzerland. Historian Mihir Bose records in his book 'The Aga Khans', Karim was born on 17th December 1936. Ismailis all over the world celebrate their Imam Karim Al-Husseini's birthday on December 13.<br />Karim, the "ultimate cosmopolite" was born in Europe, raised in Africa, educated in United States and presently resides in France and Switzerland. He is half English aristocrat through his mother, one-quarter Italian through his father's mother and one-quarter Iranian through his grandfather. On July 13, 1957, Karim the Harvard-educated bachelor, by-passed his father and became the 49th Mawlana Hazar Imaam of the Shiah Imami Ismailis and the fourth Aga Khan. The new Imaam took an oath of allegiance from each of his followers that were present in Geneva for the ceremony.The sprinkling of holy water upon the face of a dead Ismaili and forgiving of his/her sins is an important ritual called "Chhantas". The ceremony is usually carried out before the burial, by a religious leader (Mukhi) of the local Jamatkhana to which the individual belongs. When the deceased Aga Khan was alive he used to collect a small donation, sprinkle the holy water and forgive the sins of his spiritual followers. The present Aga Khan has carried on the family tradition. In Aswan (Egypt), one of the several "Mukhis" that were present for the burial of their late 48th Imaam performed the traditional ceremony. The Qur'an reveals; "...And who can forgive sins except Allah?" 3/135.Strange it may sound, when the old Aga Khan was suffering from cancer, his wife Begum Ummeh Habibah sent a message to Ismailis the world over, to pray every day in the Jamatkhanas for the recovery of their Imaam to whom they attributed "Divinity". When the body of the late Imaam was to be laid to rest, another message came asking Ismailis the world over, to assemble in their respective Jamatkhanas, precisely at the time when the body was to be lowered in the grave in Aswan, and pray for the departed soul.On December 13, 1986, Karim Aga Khan ordained a legally drafted Constitution from Geneva which gave him "inherent right and absolute and unfettered power and authority over and in respect of all religious and Jamati matters of the Ismaili Muslims." Furthermore, the Constitution also defines that Karim Aga Khan's "Farman" ("Any pronouncement, direction, order or ruling made or given by Mawlana Hazar Imaam") "shall prevail over this Constitution, and a later Farman shall prevail over the earlier."One has but to admit the fact that unlike the divided and disintegrated Islamic Ummah of our era, the Ismailia community which is duty bound by the Ismailia Constitution has apparently and perceivably remained united in spite of all the enigmas and allegations. But, on the other hand the comparison is between a tiny group of less than one and halfmillion Ismailis with the Brotherhood and Sisterhood of 1.2 billion Muslims that is spread from one end of the world to another. The media project figure of between 15 and 18 million followers of Karim Aga Khan is a `ten fold exaggeration' of the actual number. Karim Agakhan resolves: "Imaam is the mazhar (image/copy) of God"<br />During the World War II, the late Aga Khan who was living in Europe had sent his two grandsons - Karim and Amyn, to Kenya as a precautionary measure. When the war was over, the cautious Aga Khan would not let his grandsons travel together in the same airplane. In the event one was to meet an accident, the other could carry on the genealogical chain of the Ismaili Imaamate. At the age of seven, Prince Karim who feared darkness, lead the Eid Salat (ritual prayer) of the Jama'at in Nairobi, Kenya. It was a significant event for the followers. The vast majority of whom do not know how to recite the Islamic Salat. Agakhani Ismailis recite "Du'a" instead of the Islamic Salat, facing any direction, in their Jamatkhanas.After completing his studies in Europe, Karim joined Harvard University in the United States of America. Karim did not do very well in the subjects of Mathematics and Science so he switched to the Middle-Eastern History and Islamic Studies. Before he graduatedfrom Harvard in 1959, the young Prince Karim who had by then become the 49th Imaam of Ismailis and His Highness Aga Khan the fourth, gave a gift of $50,000 to the University. Harvard matched the student's generous contribution with an equal amount and established a scholarship program.Following the accession of Karim in 1957 as an Imaam of the atomic age, the troubles began to erupt in the community. In the parts of Punjab, Pakistan and almost all of Syria there was an internal revolt against the new Imaam. The followers refused to recognize the appointment of a grandson as their "Hazar Imaam", when a designated "Wali-ahad" (successor to the Imamate) and the eldest son of the late Imam was yet alive. These Syrian and Pakistani Ismailis recognized Prince Aly S. Khan (father of Karim) as their49th "Hazar Imaam". Seeing that the split may widen and ultimately divide the Agakhani Ismailis into two sects, Prince Aly decided to intervene on behalf of his son. Aly Khan went to Syria, met the leaders of the revolting Ismailis and declared that his father hadchosen his eldest son Karim as the next Imam. Aly Khan also made a similar declaration when he met the leaders of the revolting Pakistani Ismailis in Karachi. Prince Aly died in a car accident in France in 1960. He is remembered by many Ismailis for his generosity to accept the personal humiliation without a note of protest. Some of his contemporaries expressed; if Aly - who was married to the leading Hollywood actress Rita Hayworth, hadcurtailed his relationships with other glamorous girls and celebrities, namely Kim Novak, Gene Tierney, Juliette Greco and Lise Bourdin Bettina, he would not have lost the throne of Imamate to his son.In 1953, the late Aga Khan had appointed one of his distant cousin Amir Khalili as his new Wazir (Chief Minister) for Iran. Four years later, when Karim acceded to the throne of Imamate, Wazir Khalili began pronouncing orders which instructed the followers to revert back to Ithna'ashriyya persuasion - the faith of their ancestors and the one that was devotionally practised by Aga Khan the first and his ancestors. Historian Farhad Daftary,also a distant relative of the Aga Khan, writes in his book `The Ismailis, their history and doctrines'; "During the 1960s, several clashes occurred between Agha Khan IV and Shah Khalili. Agha Khan IV finally decided to remove Shah Khalili... He sent two trusted Khoja Nizaris to Persia with a `firman' dismissing Shah Khalili and ordering his followers to stoppaying their tithes until further notice." Today, no one knows how many Ismailis are left in Iran and out of these how many follow the leadership of Karim Aga Khan.In the early 1970s, the issue of fundamental beliefs of the Ismailis became a cause of animosity between the community leaders from the Islamic States and the non-Islamic States. The subject at heart was the "Divinity" of Hazar Imaam. The former group preferred a more subtle approach that could be harmonized with the Islamic beliefs. The later wanted to carry on with the traditional concept of "Aly, sahi (truly) Allah". When the Hazar Imaam's highest ranking international leader - the late Sir Eboo Pirbhai of Kenya, failed to resolve the issue from his headquarters in Nairobi, an international conference of the world Ismaili leaders and high ranking Ismaili scholars was called in Paris. Karim Aga Khan chaired the renowned International Conference held in March 1975. The report of the Resolutions passed at the Paris Conference, under the chairmanship of Karim Aga Khan the 49th Hazar Imam, was published by the Ismailia Association Central Co-ordination Office at Nairobi in May 1975. The concepts of Prophethood and the Imamate resolved were as under:The concepts of Nabuwah and Imamah:<br />"These concepts to be explained and understood in the general perspective of God's communication to man. The Imaam to be explained as the `mazhar' of God, related to varying levels of inspiration and communication from God to man."Note: The Arabic word `mazar' means image; copy. Karim Aga Khan thus became an image/copy of God by the above resolution.The delegates from the Islamic States were disappointed. The concept if made public, was not easy to defend if declared "heretic" by the Grand Mufti of Pakistan or the religous head of an Islamic State. "Creditors Chip Away At Aga Khan's Lustre" New York Times.<br />It is reported that Karim Aga Khan had been articulating; the worst thing that could happen to an individual was to be got trapped in an unhappy marriage. Well it so happened, in October 1969, the articulator who was then thirty-two, got himself trapped.Karim married Sally Frances Croker Poole, an English divorcee. Sally once modeled coats under the slogan `to catch a sheik', records Mihir Bose. The marriage ceremony was performed according to the French Civil Law in a town hall in Paris. Karim changed thename of his bride Sally to Salimah. Thereafter, the duo visited the followers around the world, who were overjoyed to greet the married couple. Since Karim's grandmother was an Italian, his mother and wife British, one can say that the ancestry of the Ismaili Imaams which originated from Arabia and had relocated in Persia during the post Fatimid period, was now being established in Europe via BritishIndia. During his trip of British East Africa, in one of his religious pronouncements ("Farmans"), the 48th Ismaili Imaam while talking of the straight path ("Siratul Mustaqeem"), advised his followers not to "walk" upon the "talks" of Arabs and Moguls(Persian), who happened to be his progenitors. The reason put forward by the anglicised Imaam was; "Arabs are like donkeys" and "Moguls seek alms in every country", what will they teach you? Aga Khan's followers in British East Africa, whose ancestral roots werein India, became anglicized and proudly adopted the English names for their children, such as, John, Jimmy, Tommy, Sam and Mac. However, their family names remained unchanged. They are mostly derived from the names of Hindu idols, such as, Ramji, Kanji, Samji, Govindji and Shivji. Even today we find the same trend among the followers of Aga Khan.Begum Salimah became a mother to Princess Zahra in 1970; Prince Rahim in 1971 and Prince Hussein in 1974. It is not easy to guess the current financial standing of Karim. By one estimate, during his peak financial period, he was worth 1.5 billion dollars. Aga Khan receives, besides the returns from his personal investments, 12.5 to 25 percent of the gross income of his spiritual followers and other religious contributions that run in millions. Almost all of these collections and contributions are in cash (no receipts issued). Recently, there have been suggestions from the grass root levels that the community could save millions in tax refunds from their respective governments if proper receiptswere to be issued. Furthermore, the Jamaat may not have to face the embarrassment of illegal "money-laundering" as in the recent past. In 1990, a few Ismailis were convicted for running one of the largest illegal money-laundering operation in the Unites States, for the cash collections made in the Jamatkhanas. In 1988, Karim Aga Khan threw a lavish party to celebrate the 18th birthday of his daughter Princess Zahra, in his chateau near Paris. `Daily Express' of London reported that over 800 guests assembled to dine on caviare and smoked salmon, drink vintage champagne and dance to Lester Lanin's band specially flown in from America. The fire display alone was estimated to have cost pounds sterling 200,000. Five years later, Karim Aga Khan was caught in the global recession for making a series of bad decisions concerning his major business investments. His Italian holding company Fimbar was in deep financial trouble. Aga Khan had to give up the control of a chain of nearly 36 most glamorous hotels in six countries. The holding company and the CIGA chain of Hotels, which was running in deep red for the last number of years, owed nearly half a billion pounds to various international banks. When they failed to pay the interest on the loan, the creditors moved-in in May 1993 to seize the assets. That was no ordinary setback and public humiliation for the Aga Khan who was at one time dubbed "King of tourism" by the `Economist'. The `New York Times' reporting the creditors action wrote; "Creditors Chip Away At Aga Khan's Lustre".Karim Aga Khan has received several honours from many world governments and universities. The latest one of this decade was the Commadeur Legion d'Honneur, France, for services to humanity in the third world by the network of his international institutions and foundations. One of the major projects undertaken is The Aga Khan University and Hospital in Karachi, Pakistan. The Aga Khan Foundation and the network of his institutions do receive very huge contributions (in millions of dollars) from various Governments, international Consortiums, major Corporations and individual philanthropists (Ismailis and non-Ismailis), especially from Europe, North America and Pakistan.Karim Aga Khan, the recipient of the Jefferson Foundation Medal, is a frequent visitor to the White House since the Kennedy era. In 1985, president Regan and the first Lady Nancy Regan stayed at the Aga Khan's villa in Geneva during the historical summitmeeting with the Soviet leader Mikhail Gorbachev. One wonders why a religious leader of the Muslim community, having such close relationships with the world's greatest power broker the U.S.A., has remained noticeably silent on the issues such as the invasionof Afghanistan, Arab-Israel conflict, Gulf War and the ceaseless embargo upon Iraq, crisis in Somalia, Kashmiris struggle, Algerian election, Serbian atrocities and the continuing sufferings of Bosnian and Chechen Muslims. In the past a request was made to Karim Aga Khan by a source from Pakistan to financially assist the Muslim countries in the purchase of military hardware. There is no evidence of the request being acceded to. A documentary made and shown on the British TV, during the Afghan-Soviet war, showed that the followers of Aga Khan were proud to parade before the camera crew the Soviet Tanks and armaments that the Soviet army had left with them. The leader of the Afghani Agakhanis, Syed Jafferi - a hereditary chief Mukhi of the Imaam who had lived in the United States for sometime, bragged that the members of his Jamaat had repeatedly attacked, killed and captured the Muslim Mujaideens that were passing through their valley - a strategic mountain pass - to fight the Soviet army. When the documentary was shown to the leaders of the Mujaideens in Pakistan, he mentioned before the local media that once the Mujaideens have settled their scores with the Soviets they will take care of Syed Jafferi and his fellow tribesman. In the meanwhile, Karim Aga Khan and his followers are trying to relocate these Afghani Ismailis in Canada with the financial assistance of the Canadian Government and the Jamaat in North America.AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1117905315675230722005-06-04T10:12:00.000-07:002005-06-04T10:15:15.693-07:00Islam And Fundamental Rights in PakistanIslam and Fundamental Rights in Pakistan<br />The case of Zaheer-ud-din v. The State and its impact on the fundamental right to freedom of religion<br />by Martin Lau<br />I. Introduction<br />The decision of the Supreme Court of Pakistan in the case of Zaheer-ud-din v. The State 1993 SCMR 1718 can be regarded as the the most important judgement of a Pakistani court on the fundamental right to freedom of religion since Pakistan came into being in 1947. The case contains ground-breaking judicial pronouncements on the scope of the fundamental right to freedom of religion in an Islamic state and discusses in extenso the legal definition of religion: it is for this reason that this decision is of interest to anybody concerned with the development of modern Islamic law.<br />The case concerned inter alia the constitutional validity of the Anti-Islamic Activities of the Quadiani Group, Lahori Group and Ahmadis (Prohibition and Punishment) Ordinance, 1984, which added the new sections 298B and 298C to the Pakistan Penal Code, 1860, and amended section 99A of the Code of Criminal Procedure, 1898 and section 24 of the West Pakistan Press and Publications Ordinance, 1963. The constitutional vires of the Ordinance, which was promulgated in the last year of President Zia-ul-Haq's martial law regime, were challenged by a number of Ahmadis, who had been charged with criminal offenses under the provisions of the Ordinance. In their appeal against the convictions it was argued that the Ordinance was violative of the constitutionally guaranteed fundamental right to freedom of religion as provided in Article 20 of the Constitution of Pakistan. Article 20 states that<br />Subject to law, public order and morality-<br />(a) every citizen shall have the right to profess, practise and propagate his religion; and<br />(b) every religious denomination and every sect thereof shall have the right to establish, maintain and manage its religious institutions.<br />The Supreme Court of Pakistan has the power to strike down any law which is violative of any of the fundamental rights contained in Part II, Chapter 1 of the Constitution of Pakistan.<br />The Ordinance has to be seen in the light of a legal development, which began in 1974, when the Government of Prime Minister Zulfiqar Bhutto declared all members of the Ahmadiyya community to be non-Muslims. Up to then the Pakistani state had regarded Ahmadis as a religious minority within Islam. Members of the community were therefore governed by Muslim personal law in the area of family law. They were furthermore allowed to contest elections as Muslims and were able to assume public offices reserved for Muslims. In short, their legal status was not any different from any of the other Muslim communities in Pakistan, like for instance the majority Sunni sect or the minority Shia sect. Attempts to declare Ahmadis to be non-Muslims had up to 1974 been firmly rejected by both the respective Governments and Pakistan's higher judiciary.<br />The spirited defence of the Ahmadiyya community is well illustrated in the case of Abdul Karim Shorish Kashmiri v. The State of West Pakistan PLD 1969 Lahore 289 where it was held that Ahmadis as citizens of Pakistan were guaranteed by the Constitution the same freedom to profess and proclaim their religion as any other citizen of Pakistan and that Ahmadis are within the fold of Islam. The Court furthermore held the legal process as being incapable of determining who is a Muslim holding that there is an "absence of any legal right [...] to have this abstract question determined by any right legal process , unless it is somehow linked with any right to property or right to an office [...] [at p. 307]." The Court asserted that the true Islamic precepts and injunctions of Islam as manifested in the Holy Quran guarantee freedom of religion in clear mandatory terms and concluded that the persecutions of Ahmadis "are sad instances of religious persecution against which human conscience must revolt, if any decency is left in human affairs" [at p. 308].<br />The change of the legal status of Ahmadis from Muslims to a non-Islamic religious minority was achieved by an amendment to Article 260 of the Constitution, which defines terms used in the Constitution. The Constitution (Second Amendment) Act, 1974 added to these definitions a new clause 3 which provided that:<br />A person who does not believe in the absolute and unqualified finality of the Prophethood of Muhammad (Peace be upon him) the last of the Prophets or who claims to be a Prophet, in any sense of the word or of any description whatsoever, after Muhammad (Peace be upon him), or recognises such claimant as a prophet or a religious reformer, is not a Muslim for the purposes of the Constitution or the law.<br />The new clause was clearly aimed at Ahmadis, since it was alleged that Ahmadis regard Mirza Ghulam Ahmad, the founder of their religious movement, as a Prophet. The legal effect of the re-definition of Ahmadis as non-Muslims, was, however, limited. They were barred from contesting general elections as Muslim candidates or voters and were given special minority representation in Parliament along with Christians, Hindus, Sikhs and other non-Muslim communities but attempts to prevent Ahmadis from describing themselves as Muslims under Pakistan's civil law failed. In Abdur Rahman Mobashir v. Amir Ali Shah PLD 1978 Lahore 113 the High Court of Lahore decided that no permanent injunction could be granted to bar Ahmadis from continuing to perform religious practices associated, as it was alleged by the petitioners, exclusively with Islam as defined by the majority Sunni community. The Court held that civil law could only be used to protect rights of a legal character and explained that religious practices or religious terms could never constitute a proprietary right stating that 'a suit regarding such matter is only competent if it involves dispute about right to property or office'[at p. 143]. The Lahore High Court furthermore held that religious terms do not fall within the domain of intellectual property law either, holding that: "Rights in trademarks or copyrights are matters which are the concern of the statutory law. There is no positive law investing the plaintiffs with any such right to debar the defendants [i.e. the Ahmdaiyya community] from freedom of conscience, worship, or from calling their places of worship by any name they like"[at p. 139].<br />The Court further held that neither public nuisance law nor any direct application of Islamic law based on the equitable jurisdiction of "equity, justice and good conscience" could be used so as to prevent Ahmadis from calling themselves Muslims. A further constitutional amendment, carried out under the provisions of the Constitution (Third Amendment) Order, 1983, clarified the definition of non-Muslims as contained in Article 260 by inter alia adding a new sub-clause (b) which states that "'non-Muslim' means a person who is not a Muslim and in includes a person belonging to the Christian, Hindu, Sikh, Buddhist or Parsi community, a person of the Quadiani group or the Lahori group (who call themselves 'Ahmadis' or by any other name), or a Bahai, and a person belonging to any of the scheduled castes."<br />The difficulties in using the ordinary civil law to curb the religious practices of the Ahmadiyya community was overcome by resorting to the area of criminal law: for Ahmadis to call themselves Muslims was now elevated to a criminal offence. The Ordinance XX of 1984 provides that:<br />298B. Misuses of epithets, descriptions and titles, etc., reserved for certain holy personages or places. (1) Any person of the Quadiani group or the Lahori group (who call themselves 'Ahmadis' or by any other name) who by words, either spoken or written, or by visible representation, –<br />(a) refers to, or addresses, any person, other then a Caliph or companion of the Holy Prophet Muhammad (peace be upon him) as 'Ameer-ul-Mumineen', 'Khalifa-tul-Mumineen', 'Khalifa-tul-Muslimeen, 'Sahabii' or 'Razi Allah Anho';<br />(b) refers to, or adresses, any person, other than a wife of the Holy Prophet Muhammad (peace be upon him), as 'Ummul-Mumineen';<br />(c) refers to, or adresses, any person, other than a member of the family (Ahle-bait) of the Holy Prophet Muhammad (peace be upon him), as Ahle-bait; or<br />(d) refers to, or names, or calls, his place of worship as 'Masjid'; shall be punished with imprisonment of either description for a term which may extend to three years, and shall also be liable to fine.<br />(2) Any person of the Quadiani group or the Lahori group (who call themselves 'Ahmadis' or by any other name) who by words, either spoken or written, or by visible representation, refers to the mode or form of call to prayers followed by his faith as 'Azan', or recites 'Azan' as used by the Muslims, shall be punished with imprisonment of either description for a term which may extend to three years and shall also be liable to fine.<br />298C. Person of Quadiani group, etc., calling himself a Muslim or preaching or propagating his faith.– Any person of the Quadiani group or the Lahori group (who call themselves 'Ahmadis' or by any other name), who, directly or indirectly, poses himself as a Muslim, or calls, or refers to, his faith as Islam, or preaches propagates his faith, or invites others to accept his faith, by words, either spoken or written, or by visible representations, or in any manner whatsoever outrages the religious feelings of Muslims, shall be punished with imprisonment of either description for a term which may extend to three years and shall also be liable to fine.<br />Legal representatives of the Ahmadiyya community initially tried to challenge the validity of the Ordinance before the Federal Shariat Court. This Court has the power to invalidate certain laws, including criminal laws, if they are in the opinion of the court repugnant to the injunctions of Islam. In the case of Mujibur Rehman v. The Federal Government of Pakistan PLD 1985 FSC 8 the Federal Shariat Court upheld the validity of the Ordinance arguing that Ahmadis were not Muslims according to the tenets of Islam and that therefore any restrictions imposed on the Ahmadis's claim to be Muslims would not be repugnant to Islam as laid down in Quran and Sunnah.<br />The constitutional challenge of the Ordinance before the Supreme Court was therefore the last resort for the Ahmadiyya community to regain their right to freely practice their religion. It should be noted that Ordinance XX of 1984 has been vigorously enforced in Pakistan: Up to 1992 a total of 1790 criminal cases had been filed under the Ordinance XX of 1984 and were pending before the courts.<br />II. The Decision in Zaheer-ud-din v. The State<br />The Supreme Court of Pakistan in Zaheer-ud-din v. The State rejected by a majority decision of four to one the contention that the Ordinance XX of 1984 was violative of any of the fundamental rights guaranteed by the Constitution.<br />i. The Minority Judgement<br />The minority judgement delivered by Shafiur Rahman held that the restrictions imposed on the Ahmadiyya community on the use of the terms 'Azan', meaning the call for prayer, and 'Masjid', the Urdu term used to denote a place of worship, were unconstitutional since they formed part of the Ahmadi religion having been used by them for a long time:<br />Historically this [i.e. the naming of the place of worship by the Ahmadis as 'Masjid' and calling of 'Azan'] has been shown in the Lahore High Court case [PLD 1978 Lahore 113, quoted above] to be a tenet or a practice of Ahmadis or Quadianis not of recent origin or device and adopted not with a view to annoy or outrage the feelings and sentiments of non-Ahmadis and non-Quadianis. Being an essential element of their faith and not being offensive per se prohibition on the use of these by them and making it an offence punishable with imprisonment and fine violates the Fundamental Right of religious freedom of professing, practising and propagating and of [the] Fundamental Right of equality inasmuch as only Quadianis or Ahmadis are prevented from doing so and not other religious minorities[at p. 1747].<br />Furthermore, he held that the restriction on the Ahmadi's right to propagate or to preach their religion, contained in section 298C of the Pakistan Penal Code as amended by the Ordinance, to be violative of the fundamental right to freedom of religion. Shafiur Rahman concluded his argument by asserting that the wearing of badges by members of the Ahmadiyya community carrying religious messages pertaining to Islam would not constitute a criminal offence since "for ascertaining its peculiar meaning and effect one has to reach the inner recesses of the mind of the man wearing or using it and to his belief for making it an offence." This would be beyond the scope of the law and "in any case it will infringe directly the religious freedom guaranteed and enjoyed by the citizens under the Constitution, where mere belief unattended by objectionable conduct cannot be objected to" [at p. 1749].<br />ii. The Majority Judgement<br />The majority judgement, delivered by Abdul Quadeer Chaudhary did not follow Shafiur Rahman's liberal approach and dismissed the appeals. The decision, discussed in more detail below, was based on the following arguments:<br />1. Certain religious terms are peculiar to Islam. In analogy with the law on trademarks and copyrights these terms can be protected by the state from being used by other religious communities.<br />2. An Islamic state is under an obligation to protect Islam. In order to do this, it can prevent religious communities from claiming to be Muslims. It follows that Ahmadis are only allowed to use religious symbols and terms which are not already being used in connection with Islam.<br />3. The right of freedom of religion extends only to the integral and essential parts of a religion. It is up to the Courts to determine the nature of these integral and essential elements of a religion. However, even these essential elements, which are protected by constitutionnally guaranteed right to freedom of religion can be restricted if their exercise leads to law and order problems.<br />4. The fundamental right to freedom of religion together with all other fundamental rights is subject to the limits imposed by Islamic law since Islamic is the positive law of the land.<br />a. Islam and Intellectual Property Rights<br />Chaudhary's judgment is firmly based on the argument that religious terms can be protected by law from being used by those who are not members of the religion who has an exclusive right to their use. With reference to the terms mentioned in section 298 B of the Ordinance XX of 1984 he holds that<br />It will be appreciated that some of the epithets, descriptions and titles etc., as given in section 298-B have been used by the Qur'an for specific personages (See 33: 32, 33: 54 and 9: 100) while others undoubtedly and rather admittedly are being used by the Muslims, for those mentioned there, exclusively, for the last about 1400 years. These epithets carry special meaning, are part of the Muslim belief and used for reverence. Any person using them for others, in the same manner, may be conveying impression to others that they are concerned with Islam when the fact may be otherwise. [at p. 1751]<br />Having established that the terms listed in the Ordinance XX of 1984 are peculiar to Islam Chaudhary argues that legal protection of the use of names or terms is an established feature of English, Indian and Pakistani law. In a list of examples Chaudhary quotes inter alia Indian commercial law stating that:<br />'Section 20 of the Indian Company Law also lays down that no company shall be registered by a name which, in the opinion of the Central Government is undesirable and that a name which is identical with, or too nearly resembles, the name by which a company in existence has been previously registered, will be deemed to be undesirable by the Indian Government. The Indian Constitution has similar Fundamental Rights as ours but we have not seen a single decision of any Court there, declaring the restriction violative of these rights.' [at p.1752]<br />He continues this line of argument by proceeding to examine the law on trademarks in India and Pakistan arguing that:<br />'It is thus clear that intentionally using trade names, trade marks, property marks or descriptions of others in order to make believe others that they belong to the user thereof amounts to an offence and not only the perpetrator can be imprisoned and fined but damages can be recovered and injunction to restrain him issued. This is true of goods of even very small value. For example, the Coca Cola Company will not permit anyone to sell, even a few ounces of his own product in his own bottles or other receptacles, marked Coca Cola, [...].Further, it is a criminal offence carrying sentences of imprisonment and also fine. The principles involved are: do not deceive and do not violate the property rights of others. [at p. 1754]<br />Chaudhary then extends his findings to the protection of Islamic religious terms in an Islamic state holding that:<br />It must be appreciated that in this part of the world, faith is still the most precious thing to a Muslim believer, and he will not tolerate a Government which is not prepared to save him of such deceptions or forgeries.[...] If a religious community insists on deception as its fundamental right and wants assistance of Courts doing the same, then God help it. [at p. 1754]<br />The only way for Ahmadis to exercise their right to freedom of religion is by using a new, distinctive set of terms since<br />Do they not realise that relying on the 'Shaairs' [i.e. distinctive characteristics of Islam] and other exclusive signs, marks and practices of other religions will betray the hollowness of their own religion? It may mean in that event that their religion cannot progress on its own strength, worth and merit but has to rely on deception. [...] It must, however, be mentioned here that there is no law in Pakistan which forbids Ahmadis to coin their own epithets etc. and use them exclusively and there is no other restriction of any sort, whatever, against their religion.[at p. 1754]<br />b. The Definition of Religion<br />The obvious difficulty of squaring the demand that Ahmadis should be forced to coin their own terms for their religion with their constitutional right to freedom of religion is met by Chaudhury with two arguments. Firstly, courts are allowed to determine what constitutes a particular religion. He arrives at this conclusion by analyzing two leading Indian decisions on freedom of religion, Commissioner H.R.E Air 1954 SC 282 and Durgah Committee AIR 1961 SC 1402, which establish the principle that<br />[..]though religious practices are protected by the term 'freedom of religion' yet only such practices are so covered as are integral and essential part of the religion. [...] it is for the Courts to determine whether a particular practice constitutes [an] essential part of the religion or not. [at p. 1762]<br />Secondly, he states that the right to freedom of religion can be restricted not only in the interest of the maintenance of law and order but also by the limits on the scope of all constitutionnally guaranteed fundamental rights imposed by the positive law of the land, i.e. Islamic law.<br />c. The Restriction of Religious Freedom or: The Protection of Islam<br />The essential parts of a religion are, however, not protected as absolute rights under the fundamental right to freedom of religion. The State is allowed to interfere even with these 'essential' parts of a religion if they are liable to disturb law and order. Applied to the Ahmadiyya community this argument leads Chaudhary to assert that, firstly, the Muslims of the Indian sub-continent regard the movement as "a serious and organised attack on its ideological frontiers", a "permanent threat to their integrity and solidarity", and "a threat to the integrity of 'Ummah' and tranquillity of the nation", which "is also bound to give rise to a serious law and order situation". [at p. 1765]. Secondly, Chaudhary holds that Ahmadis have always claimed to be the only true Muslims, which leads him to conclude that:<br />It is thus clear that according to the Ahmadis themselves, both the sections, i.e. Ahmadis and the main body cannot be Muslims at the same time. If one is Muslim, the other is not. [...] However, being an insignificant minority [they] could not impose their will. On the other hand, the main body of Muslims, who had been waging a campaign against their (Ahmadis') religion, since its inception, made a decision in 1974, and declared them instead, a non-Muslim minority, under the Constitution itself. As seen above, it was not something sudden, new and undesirable but one of their own choice; only the sides were changed. The Ahmadis are, therefore, non-Muslims; legally and constitutionally and are, of their own choice, a minority opposed to Muslims. Consequently, they have no right to use the epithets etc, and the Shaa'ire Islam, which are exclusive to Muslims and they have been rightly denied their use by law. [at p. 1768]<br />The next point tackled by Chaudhury concerns the right to excommunicate members of a religious community. Again, he refers to Indian case-law to prove that religious communities are allowed to expel members, quoting the Indian case Sardar Syedna AIR 1962 SC 853, in which the Supreme Court of India had upheld the right of the head of the Bohra community, a Muslim community based in Gujarat, to excommunicate members. In applying this principle to the present case Chaudhary notes that:<br />[...] the Ahmadis always wanted to be a separate entity, of their own choice, religiously and socially. Normally, they should have been pleased on achieving their objective, particularly, when it was secured for them by the Constitution itself. Their disappointment is that they wanted to oust the rest of the Muslims as infidels and retain the tag of Muslims. [...] The reason of their frustration and dismay may be that now, probably, they cannot operate successfully, their scheme of conversion, of the unwary and non-Muslims, to their faith. May be, it is for this reason that they want to usurp the Muslim epithets, descriptions etc., and display 'Kalima' and say 'Azan' so as to pose as Muslims and preach and propagate in the garb of Muslims with attractive tenets of Islam. [at p. 1769]<br />In the last part of his judgment Chaudhury concludes this argument by holding that, firstly, Muslims cannot be blamed for loosing "control of himself on hearing, reading, or seeing such blasphemous material as has been produced by Mirza Sahib [the founder of the Ahmadiyya movement]." [at p. 1777] In such a scenario the state is obliged to take actions against the Ahmadiyya community since "'if an Ahmadi is allowed by the administration or the law to display or chant in public, the Shaair-e-Islam, it is like creating a Rushdi out of him. Again, if this permission is given to a procession or assembly on the streets or a public place, it is like permitting civil war." [at p. 1777]<br />d. The Impact of Islamic Law on the Scope of Fundamental Rights in Pakistan<br />The state's obligation to protect is Islam is furthermore supported by the Constitution and the legal system of Pakistan. Chaudhary arrives at this conclusion by offering a new interpretation of the position of Islamic law in Pakistan. Earlier Supreme Court decisions, especially the case of Hakim Khan v. Government of Pakistan PLD 1992 SC 595, had rejected the claim that Islamic law can be directly applied by courts as a source of law or as benchmark for the judicial review of legislation by arguing that only laws enacted in accordance with the provisions of the Constitution constitute valid law. The Islamization of the legal system was, according to Hakim Khan, to be carried out by the elected representatives of the people and not by the High Courts or the Supreme Court. Courts are therefore barred from directly applying Islamic law so as to strike down laws which might be repugnant to Islamic law. Zaheer-ud-din constitutes a departure from this principle since Chaudhury holds that the "Constitution has adopted the Injunctions of Islam as contained in Qur'an and Sunnah of the Holy Prophet as the real and the effective law. In that view of the matter, the Injunctions of Islam as contained in Qur'an and Sunnah of the Holy Prophet are now the positive law." [at p. 1774] This principle applied to the interpretation of the right of freedom of religion leads according to the Chaudhary to a situation where "Therefore, every man-made law must now conform to the Injunctions of Islam as contained in Qur'an and Sunnah of the Holy Prophet p.b.u.h.). Therefore, even the Fundamental Rights as given in the Constitution must not violate the norms of Islam. [...] Anything, in any fundamental right, which violates the Injunctions of Islam thus must be repugnant." [at p. 1775]<br />III. CONCLUSION<br />Zaheer-ud-din v. The State is a problematic decision. Not only does it confirm the legality of the continued persecution of members of the Ahmadiyya community, which is in itself a worrying prospect, but it also attempts to establish a new interpretation of the scope and the limits of fundamental rights in Pakistan. This restrictive interpretation of fundamental rights stands in stark contrast with the recent development of Public Interest Litigation in Pakistan, which is based on the argument that Islamic law can be used to add new rights to the list of fundamental rights contained in the Constitution rather than to limit them.<br />The assertion that religious term stand on the same footing as proprietary rights to the use of terms in commercial transactions constitutes a radical departure from established Pakistani law and creates a number of difficulties. Who is to determine which terms are the exclusive property of which religious community? The Supreme Court leaves this question open but indicates that in an Islamic state like Pakistan the state and the courts as the guardians of Islam are under an obligation to take measurers to prevent Islam from being 'usurped' by imposters. The actual mechanism of the registration of copyrights to religious terminology are, however, not discussed. In such a scenario the state and the courts are reduced to the guardians of just one religion, i.e. the state religion, namely Islam. The Supreme Court's re-definition of the role of Islamic law in Pakistan's legal system is also unprecedented: Islamic law is regarded as the positive law of the land, capable of restricting all fundamental rights, and binding on both the courts and the legislator. Consistently applied, such a principle would make the continued existence of statute law superfluous since judges could apply Islamic directly without any reference to other sources of law. Finally, the tenor of the decision deserves comment. The Supreme Court's choice of words, like for instance its comparison of Ahmadis with Salman Rushdi, constitutes an new element in the legal development of Pakistan and begs a troubling question: could it be that religious sentiments rather than sound legal logic constitute the underlying ratio decidendi of the decsion?AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1117876367108290282005-06-04T02:09:00.000-07:002005-06-04T02:12:47.123-07:00The Noble Qur'anThe Noble Qur'an<br />"Alif Laam Raa. A book which we have revealed to you (Muhammad) so that you may lead the people from out of the darknesses into the light by their Lord's leave to the path of the All-Mighty, the Praiseworthy." <a href="http://www.usc.edu/dept/MSA/quran/014.qmt.html#014.001">[Qur'an 14:1]</a><br />The Qur'an ("Qor-Ann") is a Message from <a href="http://www.usc.edu/dept/MSA/fundamentals/tawheed/">Allah</a> to humanity. It was transmitted to us in a chain starting from the Almighty Himself (swt) to the angel Gabriel to the <a href="http://www.usc.edu/dept/MSA/fundamentals/prophet/">Prophet Muhammad</a> <a href="http://www.usc.edu/dept/MSA/reference/glossary/term.SAW.html">(saas)</a>. This message was given to the Prophet (saas) in pieces over a period spanning approximately 23 years (610 CE to 622 CE). The Prophet (saas) was 40 years old when the Qur'an began to be revealed to him, and he was 63 when the revelation was completed. The language of the original message was Arabic, but it has been translated into many other languages.<br />The Qur'an is one leg of two which form the basis of Islam. The second leg is the <a href="http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/">Sunnah</a> of the Prophet (saas). What makes the Qur'an different from the Sunnah is primarily its form. Unlike the Sunnah, the Qur'an is quite literally the Word of Allah, whereas the Sunnah was inspired by Allah but the wording and actions are the Prophet's. The Qur'an has not been expressed using any human's words. Its wording is letter for letter fixed by no one but Allah.<br />Prophet Muhammad (saas) was the final Messenger of Allah to humanity, and therefore the Qur'an is the last Message which Allah has sent to us. Its predecessors such as the Torah, Psalms, and Gospels have all been superceded. It is an obligation - and blessing - for all who hear of the Qur'an and <a href="http://www.usc.edu/dept/MSA/introduction/">Islam</a> to investigate it and evaluate it for themselves. Allah has guaranteed that He will protect the Qur'an from human tampering, and today's readers can find exact copies of it all over the world. The Qur'an of today is the same as the Qur'an revealed to Muhammad (saas).<br />Related Items<br />A <a href="http://www.usc.edu/dept/MSA/quran/transliteration/">transliteration</a> of the Qur'an<br />An <a href="http://www.usc.edu/dept/MSA/quran/quranindex.html">index</a> to the Qur'an<br /><a href="http://www.usc.edu/dept/MSA/reference/searchquran.html">Search</a> for a particular verse<br />Syed Maududi's <a href="http://www.usc.edu/dept/MSA/quran/maududi/">introduction</a> to each chapter<br />An essay highlighting the <a href="http://www.usc.edu/dept/MSA/quran/dyktb.html">scientific information</a> contained in the Qur'an<br />Another <a href="http://www.usc.edu/dept/MSA/quran/scislam.html">essay on the Qur'an, knowledge, and science</a><br />A <a href="http://www.usc.edu/dept/MSA/quran/compilationbrief.html">brief history</a> of the compilation of the Qur'an, courtesy of <a href="http://www.usc.edu/dept/MSA/about/contributors/perspectives.html">Perspectives</a>.<br />Some <a href="http://www.usc.edu/dept/MSA/quran/memorizingquran.html">rules to assist in the memorization</a> of the Qur'an.<br />Translations of the Qur'an<br />On this Web site, there are <a href="http://www.usc.edu/dept/MSA/quran/qmtintro.html">three translations</a> of the Qur'an. Note that any translation of the Qur'an immediately ceases to be the literal word of Allah, and hence cannot be equated with the Qur'an in its original Arabic form. In fact, each of the translations on this site is actually an interpretation which has been translated. The first-time reader is strongly advised to read the <a href="http://www.usc.edu/dept/MSA/quran/qmtintro.html">introduction to the translations</a> we have made available. <a href="http://www.usc.edu/dept/MSA/quran/corrections.html">Corrections</a> and suggestions are appreciated.<br />The Chapters of the Qur'an:<br /><a href="http://www.usc.edu/dept/MSA/quran/001.qmt.html">AL-FATIHA (THE OPENING)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/002.qmt.html">AL-BAQARA (THE COW)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/003.qmt.html">AAL-E-IMRAN (THE FAMILY OF 'IMRAN, THE HOUSE OF 'IMRAN)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/004.qmt.html">AN-NISA (WOMEN)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/005.qmt.html">AL-MAEDA (THE TABLE, THE TABLE SPREAD)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/006.qmt.html">AL-ANAAM (CATTLE, LIVESTOCK)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/007.qmt.html">AL-ARAF (THE HEIGHTS)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/008.qmt.html">AL-ANFAL (SPOILS OF WAR, BOOTY)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/009.qmt.html">AT-TAWBA (REPENTANCE, DISPENSATION)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/010.qmt.html">YUNUS (JONAH)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/011.qmt.html">HUD (HUD)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/012.qmt.html">YUSUF (JOSEPH)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/013.qmt.html">AR-RAD (THE THUNDER)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/014.qmt.html">IBRAHIM (ABRAHAM)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/015.qmt.html">AL-HIJR (AL-HIJR, STONELAND, ROCK CITY)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/016.qmt.html">AN-NAHL (THE BEE)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/017.qmt.html">AL-ISRA (ISRA', THE NIGHT JOURNEY, CHILDREN OF ISRAEL)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/018.qmt.html">AL-KAHF (THE CAVE)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/019.qmt.html">MARYAM (MARY)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/020.qmt.html">TA-HA (TA-HA)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/021.qmt.html">AL-ANBIYA (THE PROPHETS)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/022.qmt.html">AL-HAJJ (THE PILGRIMAGE)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/023.qmt.html">AL-MUMENOON (THE BELIEVERS)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/024.qmt.html">AN-NOOR (THE LIGHT)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/025.qmt.html">AL-FURQAN (THE CRITERION, THE STANDARD)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/026.qmt.html">ASH-SHUARA (THE POETS)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/027.qmt.html">AN-NAML (THE ANT, THE ANTS)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/028.qmt.html">AL-QASAS (THE STORY, STORIES)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/029.qmt.html">AL-ANKABOOT (THE SPIDER)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/030.qmt.html">AR-ROOM (THE ROMANS, THE BYZANTINES)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/031.qmt.html">LUQMAN (LUQMAN) </a><br /><a href="http://www.usc.edu/dept/MSA/quran/032.qmt.html">AS-SAJDA (THE PROSTRATION,WORSHIP, ADORATION)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/033.qmt.html">AL-AHZAB (THE CLANS, THE COALITION,THE COMBINED FORCES)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/034.qmt.html">SABA (SABA, SHEBA)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/035.qmt.html">FATIR (THE ANGELS, ORIGNATOR)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/036.qmt.html">YA-SEEN (YA-SEEN)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/037.qmt.html">AS-SAAFFAT (THOSE WHO SET THE RANKS,DRAWN UP IN RANKS)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/038.qmt.html">SAD (THE LETTER SAD)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/039.qmt.html">AZ-ZUMAR (THE TROOPS, THRONGS)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/040.qmt.html">AL-GHAFIR (THE FORGIVER (GOD) )</a><br /><a href="http://www.usc.edu/dept/MSA/quran/041.qmt.html">FUSSILAT (EXPLAINED IN DETAIL)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/042.qmt.html">ASH-SHURA (COUNCIL, CONSULTATION)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/043.qmt.html">AZ-ZUKHRUF (ORNAMENTS OF GOLD, LUXURY)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/044.qmt.html">AD-DUKHAN (SMOKE)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/045.qmt.html">AL-JATHIYA (CROUCHING)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/046.qmt.html">AL-AHQAF (THE WIND-CURVED SANDHILLS, THE DUNES)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/047.qmt.html">MUHAMMAD (MUHAMMAD)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/048.qmt.html">AL-FATH (VICTORY, CONQUEST)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/049.qmt.html">AL-HUJRAAT (THE PRIVATE APARTMENTS, THE INNER APARTMENTS)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/050.qmt.html">QAF (THE LETTER QAF)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/051.qmt.html">ADH-DHARIYAT (THE WINNOWING WINDS)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/052.qmt.html">AT-TUR (THE MOUNT)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/053.qmt.html">AN-NAJM (THE STAR)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/054.qmt.html">AL-QAMAR (THE MOON)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/055.qmt.html">AR-RAHMAN (THE BENEFICENT, THE MERCY GIVING)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/056.qmt.html">AL-WAQIA (THE EVENT, THE INEVITABLE)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/057.qmt.html">AL-HADID (THE IRON)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/058.qmt.html">AL-MUJADILA (SHE THAT DISPUTETH, THE PLEADING WOMAN)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/059.qmt.html">AL-HASHR (EXILE, BANISHMENT)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/060.qmt.html">AL-MUMTAHINA (SHE THAT IS TO BE EXAMINED, EXAMINING HER)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/061.qmt.html">AS-SAFF (THE RANKS, BATTLE ARRAY)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/062.qmt.html">AL-JUMUA (THE CONGREGATION, FRIDAY)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/063.qmt.html">AL-MUNAFIQOON (THE HYPOCRITES)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/064.qmt.html">AT-TAGHABUN (MUTUAL DISILLUSION, HAGGLING)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/065.qmt.html">AT-TALAQ (DIVORCE)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/066.qmt.html">AT-TAHRIM (BANNING, PROHIBITION)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/067.qmt.html">AL-MULK (THE SOVEREIGNTY, CONTROL)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/068.qmt.html">AL-QALAM (THE PEN)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/069.qmt.html">AL-HAAQQA (THE REALITY)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/070.qmt.html">AL-MAARIJ (THE ASCENDING STAIRWAYS)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/071.qmt.html">NOOH (NOOH)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/072.qmt.html">AL-JINN (THE JINN)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/073.qmt.html">AL-MUZZAMMIL (THE ENSHROUDED ONE, BUNDLED UP)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/074.qmt.html">AL-MUDDATHTHIR (THE CLOAKED ONE, THE MAN WEARING A CLOAK)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/075.qmt.html">AL-QIYAMA (THE RISING OF THE DEAD, RESURRECTION)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/076.qmt.html">AL-INSAN (MAN)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/077.qmt.html">AL-MURSALAT (THE EMISSARIES, WINDS SENT FORTH)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/078.qmt.html">AN-NABA (THE TIDINGS, THE ANNOUNCEMENT)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/079.qmt.html">AN-NAZIAT (THOSE WHO DRAG FORTH, SOUL-SNATCHERS)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/080.qmt.html">ABASA (HE FROWNED)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/081.qmt.html">AT-TAKWIR (THE OVERTHROWING)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/082.qmt.html">AL-INFITAR (THE CLEAVING, BURSTING APART)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/083.qmt.html">AL-MUTAFFIFIN (DEFRAUDING, THE CHEATS, CHEATING)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/084.qmt.html">AL-INSHIQAQ (THE SUNDERING, SPLITTING OPEN)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/085.qmt.html">AL-BUROOJ (THE MANSIONS OF THE STARS, CONSTELLATIONS)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/086.qmt.html">AT-TARIQ (THE MORNING STAR, THE NIGHTCOMER)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/087.qmt.html">AL-ALA (THE MOST HIGH, GLORY TO YOUR LORD IN THE HIGHEST)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/088.qmt.html">AL-GHASHIYA (THE OVERWHELMING, THE PALL)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/089.qmt.html">AL-FAJR (THE DAWN, DAYBREAK)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/090.qmt.html">AL-BALAD (THE CITY, THIS COUNTRYSIDE)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/091.qmt.html">ASH-SHAMS (THE SUN)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/092.qmt.html">AL-LAIL (THE NIGHT)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/093.qmt.html">AD-DHUHA (THE MORNING HOURS, MORNING BRIGHT)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/094.qmt.html">AL-INSHIRAH (SOLACE, CONSOLATION, RELIEF)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/095.qmt.html">AT-TIN (THE FIG, THE FIGTREE)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/096.qmt.html">AL-ALAQ (THE CLOT, READ)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/097.qmt.html">AL-QADR (POWER, FATE)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/098.qmt.html">AL-BAYYINA (THE CLEAR PROOF, EVIDENCE)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/099.qmt.html">AZ-ZALZALA (THE EARTHQUAKE)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/100.qmt.html">AL-ADIYAT (THE COURSER, THE CHARGERS)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/101.qmt.html">AL-QARIA (THE CALAMITY, THE STUNNING BLOW, THE DISASTER </a><br /><a href="http://www.usc.edu/dept/MSA/quran/102.qmt.html">AT-TAKATHUR (RIVALRY IN WORLD INCREASE, COMPETITION </a><br /><a href="http://www.usc.edu/dept/MSA/quran/103.qmt.html">AL-ASR (THE DECLINING DAY, EVENTIDE, THE EPOCH)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/104.qmt.html">AL-HUMAZA (THE TRADUCER, THE GOSSIPMONGER)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/105.qmt.html">AL-FIL (THE ELEPHANT)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/106.qmt.html">QURAISH (WINTER, QURAYSH)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/107.qmt.html">AL-MAUN (SMALL KINDNESSES, ALMSGIVING, HAVE YOU SEEN)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/108.qmt.html">AL-KAUTHER (ABUNDANCE, PLENTY)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/109.qmt.html">AL-KAFIROON (THE DISBELIEVERS, ATHEISTS)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/110.qmt.html">AN-NASR (SUCCOUR, DIVINE SUPPORT)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/111.qmt.html">AL-MASADD (PALM FIBRE, THE FLAME)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/112.qmt.html">AL-IKHLAS (SINCERITY)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/113.qmt.html">AL-FALAQ (THE DAYBREAK, DAWN)</a><br /><a href="http://www.usc.edu/dept/MSA/quran/114.qmt.html">AN-NAS (MANKIND)</a>AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1115975790319903582005-05-13T10:15:00.000-07:002005-05-13T02:16:30.330-07:00The Quilt [LIHAF] Ismat ChughtaiLihaf: Translated from Urdu, a story by Ismat Chughtai<br /><br />Whenever I get under my quilt in wintertime, I see these elephant-like shadows on the wall across, swaying from side to side; then, suddenly, my mind starts to race down the memory lane and I start remembering things. I’m sorry, I’m not going to bore you about my romance with a quilt, not that one can associate any kind of romance with it. In my opinion, a blanket is as comfortable and its shadow on a wall not as terrifying as that of a quilt. Anyway, it was back when I wasn’t that old and fought with my brothers and their friends all day long. Sometimes I do wonder why was I so quarrelsome. At an age when my sisters were collecting beaus, I was busy with boys and girls, strangers or not. That was the reason why my mom, when leaving for Agra, left me with this woman she thought of as her own sister. My mother knew just too well that there wasn’t even one mouse in that house or anyone for me to fight with. That indeed was a very clever punishment! So my mother left me with this woman named Begum Jan, the same Begum Jan whose quilt is as permanent in my memory as a burnt-scar from a red-hot iron rod. The poverty-stricken parents of this Begum Jan had married her off to a man who was a lot older than her but was pious and virtuous and never went near prostitutes. He had been to Mecca for the pilgrimage and had sent many others over there for a Hudj as well. But he had a very peculiar hobby. People like to keep pigeons and doves as pets or raise roosters for cockfights; but the Nawab Sahib hated those ridiculous activities. Only the students lived in his house. He had taken the financial responsibility for all those fair-skinned adolescent boys with slim waists who lived in his house. He had forgotten about Begum Jan just as he had forgotten about all those things he had once bought but couldn’t remember anymore. That poor skinny little Begum had emaciated out of loneliness. Don’t really know where her life begins. Is it when she had already made the mistake of being born; or is it when she became a Nawab’s wife and started to waste away? Is it when those adolescent boys started to pay the Nawab Sahib regular visits: flavored fried-rice, chicken curry, and dessert – envious Begum Jan would roll on a bed of burning charcoals seeing those adolescent boys with slender waists in ankle-tight pajamas and lightly-perfumed white cotton shirts get served all those delicious food; or is it when no prayers or homage at the shrines of old wise men worked and she started to lose her prime praying? To hell with it. Ever see a leech stick to a stone? Nawab Sahib will not budge. That broke Begum Jan’s heart. She turned to books for solace but found nothing there. Romance novels and emotional poetry depressed her even more. She lost her sleep and became a starving rag, and started to wear one too. You figure you wear clothes to impress others, not for a life like that. Nawab Sahib did not not only have time to get away from those white cotton shirts, he won’t let Begum Jan go anywhere. Ever since she married and came to this house, his relatives would drop-in and stay for months. And she resented them so much. They would just camp-in and help themselves to whatever they pleased. Poor her. She remained a prisoner in that house. Despite that quilt, padded with new fluffy cotton, she would lie in bed cold. Whenever she turned in bed at nights, the quilt would make a different shadow on the wall across. But it couldn’t make a shadow that would make her want to live. For why live…for this life! But to live was her fate. She lived, and lived well. Ribbo saved her from falling. All of a sudden her emaciated body started to inflate. Her cheeks started to shine and her beauty started to radiate. Massages with that strange oil brought her back to life. But let me tell you something, dear reader, you won’t find the recipe for that oil in even the best of magazines. Begum Jan must be forty-fortytwo when I first saw her. She was half-lying on the couch like a royalty and Ribbo, glued to Begum Jan’s waist, was massaging her back. A purple-color throw was lying by her feet. She looked regal as a queen. I loved her face. I wanted to sit by her and admire her face for hours. Her skin was very fair, but not a trace of blush. Her hair was very black and all oily. I never saw her hair part not-straight…not one hair-strand out of place. Eyebrows plucked arched, her eyes were cat-like and black. Her eyelids were heavy and the eyelashes thick. But her most inviting feature was her lips, usually colored red. She had light mustache over her upper lip and long curly hair by her temples. Sometimes her face seemed very odd—as if of an adolescent boy. Her skin was smooth as if unnaturally stretched. I’d secretly glance when she’d open her ankle to scratch. She was very tall and looked enormous because of all that meat she had put on. But she did have a very well proportioned and balanced body. Her hands were big and slick and she had a slender, sexy waist. It was Ribbo who scratched her back, meaning that she’ll scratch Begum Jan’s back for hours. Getting her back scratched was one of the necessities of Begum Jan’s daily life, or perhaps the most necessary. Ribbo had no other responsibilities. She was always massaging some part of Begum Jan’s body. Sometimes it frightened me. All you saw was that Ribbo is massaging Begum Jan. Don’t know what would have happened to some other mortal soul. If someone had touched my body like that…I would’ve died. And as if everyday massage wasn’t enough! The day Begum Jan took a bath…oh my God! Two hours before her bath she would have so many massages of oil and henna that even my fantasy would break down. The doors will be locked, charcoal-heater will be fired up, and the massage will begin. And only Ribbo remained in the room, the other she-servants would just mumble something and drop at the locked door whatever was needed. The whole thing was that Begum Jan had an itching disease. That poor woman tried everything to get it cured. Gallons of oil must have been used for massages, but that itch won’t go away. Doctors didn’t know what to say about it because her skin was all clear; but yes, if that disease was inside—well, they couldn’t say anything about that. “Don’t worry about it. These doctors are crazy. May your enemies get afflicted with diseases. It’s only your blood that’s just happens to be very hot.” Ogling at Begum Jan, Ribbo would say that with a smile. And this Ribbo—she was as dark as Begum Jan fair. The whiter Begum Jan, the redder Ribbo, just like a burning red piece of hot iron. She had light chicken-pox marks on her face, fast hands, and a tight belly. Her always-wet lips were thick and puffy, and her body gusted a nervous odor. Her hands were lightening fast: they’re here; they’re there; now on the waist; there they go sliding down on the hips; now on the thighs; there they race down to the ankles… Whenever I sat next to Begum Jan I’d follow those speedy little hands to see where they were and what they were doing. Summer or winter, Begum Jan would wear this loose Hyderabadi see-through shirt: sitting in front of the fan in dark pajamas and foam-white shirt. She always had a light shawl on her. She loved winter. She moved around very little. Getting her back scratched lying on the carpet munching on dried fruit: that was it. The other she-servants couldn’t stand Ribbo. “The bitch eats with Begum, hangs out with her, and even sleeps with her.” Ribbo and Begum Jan were a central topic of conversation. Whenever the two were mentioned, there will be laughter. Poor them. They became a butt of jokes for these people. But Begum Jan did not bother to socialize with anyone. She didn’t care. It was only her itch that mattered to her. As I said, I was quite young back then and had a tremendous crush on Begum Jan. She adored me. My mother, when leaving for Agra, knew I’d be wandering all over the place by myself in her absence. That’s why she left me with Begum Jan. I’m happy, Begum Jan’s happy. The question was where should I sleep? In her room, naturally. A sleeping cot for me was laid next to her bed. I conversed and played cards with her till about eleven at night and then went to my cot to sleep. Ribbo was still there scratching Begum Jan when I went to bed. “That sleazy woman,” I thought to myself about Ribbo and fell asleep. I suddenly woke up in the middle of the night. I felt scared. The room was very dark. And in this darkness, Begum Jan’s quilt was moving from inside as if there was an elephant in it. “Begum Jan, I’m scared.” I squeaked. The elephant stopped moving and the quilt flattened. “What is it? What’s the matter?” said Begum Jan from somewhere. “I’m scared,” I yelped scared out of my wits. “Go back to sleep. Why are you scared? Just recite the Aytul Kursi to yourself.” “Okay.” I tried to go over Aytul Kursi real fast, but kept getting stuck at Laleem Mabeen, even though I knew the verse quite well. “Can I come in your bed, Begum Jan?” “No, doll, just go back to sleep,” her tone was admonishing. I heard two voices whispering. Oh no, who else’s there. I was even more scared. “Begum Jan, is there a burglar in here?” “Go back to sleep, hon…there’s no burglar here.” I heard Ribbo say. I threw the quilt over my face and fast fell asleep. The next morning I didn’t remember anything strange about last night. I am very superstitious. Being scared and run to someone at night and mumble in my sleep was a routine for me back when I was young. Everyone said I was possessed. That’s why I didn’t think of much about last night. The quilt looked very innocent in the morning. But when I woke up in the middle of the next night, Begum Jan and Ribbo were very quietly having an argument in the bed. I couldn’t get a clue what it was all about and how it got settled. Ribbo was sobbing and sniveling. Then I heard sounds as if a cat slurping. Damn. I fell asleep feeling very nervous. Today Ribbo was visiting her very quarrelsome son. Begum Jan had done so much for him: set up a store, found work at the village. But he won’t straighten out. He stayed at the Nawab Sahib’s for a few days and even had new outfit made for himself. But don’t know why he ran away, vowing never to return to that house, not even to meet Ribbo. So Ribbo had to go and see him at a relative’s. Begum Jan won’t let her go, but Ribbo had no other choice. Begum Jan was irritable all day. Each and every joint of her body ached. She didn’t like anyone touching her. Depressed and miserable, she didn’t eat anything all day and remained in bed. “Can I scratch you…honest,” I said excitedly while playing cards with her. She stared at me. She kept lying quietly as I scratched. Ribbo was supposed to be back next day, but she didn’t show. Begum Jan was even more irritable. She got a headache drinking tea all day. I started to scratch her back again, a back just like a slippery hardtop of a table. I kept scratching slowly. I felt so happy doing little things for her. “Scratch a little harder…open the pajama’s waist-band,” said Begum Jan. “A little bit below the shoulder…you’re so good…aha ha…here,” she started to express her satisfaction cheerfully, “…and here,” her own hand could reach that part, but she wanted mine. And gullible me. I felt so proud doing that. “Here…hehe…you tickle me…whoa!” She was laughing and I was talking and scratching thoughtlessly. “I’ll send you to the store. What do you like? The doll that closes and opens her eyes?” “No Begum Jan, I don’t play with dolls anymore. I’m not a kid.” “What, are you an old woman then,” she laughed. “Okay, get clothes if you don’t want a doll. I’ll get you a lot of clothes,” she turned over. “Thanks,” I said softly. “Here,” she put my hand on the part of her body where she wanted me to scratch. She’d put my hand wherever she wanted to be scratched. Lost in thoughts of new clothes, I kept scratching her mindlessly and she kept talking continuously. “Listen. You are running out of dresses. I’ll get the cloth to the tailor for sewing. Your mother had left it for you.” “I don’t want any red clothes. They look ugly.” I was talking gibberish oblivious of the places my hand was visiting. Begun Jan was by now lying flat on her back. Oops. I pulled my hand back. “Hey, girl, don’t you see where you scratch,” she had a naughty smile on her. I felt embarrassed. “Come here and lie with me,” she put her arm out as a pillow and put my head on it as I lay next to her. “Look how skinny you are. Your ribs are showing,” she started to count my ribs. “Oooonnh.” I protested. “Don’t worry, I won’t bite you. Your sweater is so tight. And look, you are not wearing an undershirt either.” It was getting way too uncomfortable for me. “Tell me, how many ribs a person has,” she changed the subject. “Nine on one side, ten on the other,” I repeated what I had learnt in my hygiene class, right or not. “Okay, move your hand…one…two…three...” I wanted to fly outta there. She squeezed me hard. “Oooonnh,” I fluttered in her arms. She started to laugh hard. Even now I get nauseous when I picture her face at that moment. Her eyelids had become even heavier, her lips had this black streak on them and, despite cold weather, tiny sweat-droplets sparkled on her lips and nose. Her hands were iced cold, but very soft. Her fair body glistened like a flour-dough through her transparent shirt. Her heavy-gold jewelry dangled on a side of her neck. Evening had taken over and the room was getting dark. An unknown fear surrounded me. Those deep eyes of Begum Jan—I was crying…from inside. Clutched in her arms, she was squeezing me hard as if I were some cuddly toy. My heart sank from her body heat. She was like a woman possessed. I could neither scream nor cry. She finally felt tired and loosened me. She was breathing heavy and her face looked grim. I thought she was going to die. I sprinted out of that room like a racehorse. Thank goodness Ribbo showed up that night. I crawled back inside my quilt and tried to sleep. But what sleep? I lied awake under my quilt for hours. Why isn’t my mother here yet. I’d spend most of my days with the she-servants, so scared of Begum Jan I was. I dreaded stepping in her room. But who could I tell that I was scared of her…the same Begum Jan who adored me? Today Ribbo and Begum Jan had an argument again. Their fights scared the crap out of me. That’s because, after each fight, Begum Jan would immediately notice that I’m outside in the cold and will catch and die of pneumonia. “Girl, you will get me in trouble. If you get sick, I’m going to get blamed.” She had me sit next to her. She was washing her hands in this large aluminum bowl of water. Tea was set on the side table. “Make a cup of tea for me,” she said drying her face with a towel, “I’ll change.” She got busy changing her clothes, and me drinking tea. If Begum Jan wanted me for something while having her back scratched, I’d look the other way and won’t go near her. Now that she started to change her clothes, I felt sick to my stomach. I kept drinking my tea facing the other way. “Oh mother, I don’t fight with my brothers as much, why do you do this to me.” My mother never liked me playing with boys, as if they would swallow me whole…her little princess. And what boys! My own brothers and their god-forsaken pathetic friends. But no! My mother was convinced that girls should be locked behind seven doors. But look at this Begum Jan. She is such a terror that not all the goons in the world could match up to her. I wanted to run away. But I was helpless and trapped. I sat there like a statue drinking my tea. She changed her clothes and then put all that make-up on. She looked hot in the warm smell of her perfumes. She was so sweet to me. “I wanna go home,” was my mantra to her every suggestion. “Come to me. I’ll take you shopping. Listen...” But I was like spilled water. She couldn’t get me back. All those toys on one side, and my constant “I wanna go home” on the other. “There your brother will hit you, little girl,” she slapped me gently. “Oh, yeah, that’s right, like he’ll hit me,” I thought sarcastically and kept sitting there looking the other way. “Unripe tamarind is very sour, Begum Jan,” envious Ribbo, who was watching, said acidly. Begum Jan had a fit. She threw the gold chain she was putting on me at the moment to the floor and ripped her delicate scarf to shreds. Her perfectly parted hair was now a total mess. “Oh oh oh…” she screamed from the top of her lungs. I ran out. After applying all sorts of sedative techniques on her, she finally clamed down. When I went into my room very late at night, I saw Ribbo, glued to her waist, massaging. “Take my shoes off,” Begum Jan said scratching Ribbo’s ribs. I crawled into my quilt like a mouse. I saw Begum Jan’s quilt sway like an elephant. “Oooonnh…Allah,” I yelped. The elephant made a move inside the quilt and the quilt flattened. I kept quiet. The elephant jumped again. I felt my skin crawl. I was determined to turn the lights on. My hands were shaking. I could hear sounds as if someone sloppily chomping food, as if some delicious chutney was being tasted. Now I understand! Begum Jan must be very hungry because she hasn’t eaten all day…and that Ribbo…she is so gluttonous…she’s got hold of good food. I expanded my nostrils and tried to smell food. But other than strong perfume, sandalwood and henna, I could smell nothing else. I noticed some activities going on under the quilt. I tried very hard to keep lying quietly, but was very frightened of the shadows the quilt was making on the wall across. It looked as if there was a big toad under that quilt jumping and would jump out on me any moment. “Oh, ma,” I gathered all the courage to say something, but nothing came out of my mouth. Frightened, I took my shoes off, quietly got off the cot, and hit the light switch. A hand flashed inside the quilt and the quilt flattened. Because of that hand-flash, about a foot of the quilt was lifted up exposing the inside. “Hai Allah!!!” Whoosh…I dived right back into under my quilt.<br /><br />Footnote: This story is grounded in reality--and due to this story Ismat Chughtai was sued for obscenity though the charges were subsequently not proven in the Lahore court. Ismat suffered some persecution and never again wrote on similar themes since her family/husband was very embarassed about this story. The lady Ismat had characterized, met the author years later and said that because of this story she was able to leave her husband. Source: essay by Ismat Chugtai about her life.AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com1tag:blogger.com,1999:blog-7036850.post-1102101660502381392004-12-03T10:16:00.000-08:002004-12-03T11:21:00.503-08:00Double eclipse + Other prophesiesMGA wrote as follows: "
<br />…One Hadith of Dar-e-Qatni also proves that the Promised Mahdi will appear at the head of the 14th century; and that hadith is this ....Translation of the whole hadith is:'There are two signs of our Mahdi. Since the creation of earth and heaven these signs have not been revealed for any appointee (“mamoor”), messenger and prophet; and those signs are that moon will eclipse in the first night of its fixed nights of eclipse and sun will get eclipsed in the middle of the fixed days for its eclipse, during the month of Ramadhan.'...this hadith clearly fixes the 14th century." (Roohani Khazain, vol. 17, pp. 132 - 133)
<br />...However, the <strong>actual hadith</strong> recorded in Dar-e-Qatni reads as follows:Narrated Amr son of Shamir, quoting Jabir, who quoted Mohammad bin 'Ali:"For our Mahdi, two signs are given which never occurred in the past from the creation of the heavens and the earth. One is that a lunar eclipse will occur on the first night of Ramadhan and the second sign is that a solar eclipse will occur in the middle of Ramadhan and these signs had never happened from the creation of the heavens and the earth." (Dar-e-Qatni, vol. 1, p. 18
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<br /><strong>313 Sahabis</strong>
<br />Mirza Ghulam Ahmad published the names of 327 persons, who had attended the second Jalsa Salana in December 1892. This he later on said could be taken as the list of his followers. This list can be seen in his book "A'ina kamalat-i Islam". One interesting observation is that this list also includes the name of "<em>Shaikh Abdullah.</em> Student. Aligarh". He later on came to be an important personality in the Indian Islam. He was born in a Hindu Pandat family of Kashmir and converted to Islam in his early youth. <em>Maulavi Nuruddin</em>, the first Caliph after MGA, is said to have supported him during his studies in Aligarh, which at that time was still a college. He was a great crusader for the emancipation of the Muslim women. He started a Girls school, which I understand is still working. His daughter <em>Dr. Rashid Jahan</em>, a writer in her own right, was one of the founding members of "Anjuman Taraqqi Pasand" of the Urdu writers. She was stationed in Amritsar at a time, when <em>Dr. Taseer</em> and <em>Faiz Ahmad Faiz</em> were teaching as lecturers in a college in that city. Faiz wanted to marry the sister of Dr. Tasir's English wife. It was through Dr. Rashid Jahan's kind collaboration that this marriage could be arranged. Everybody knows that the <em>Nikah of Faiz and Alys Faiz</em> was solemnized in Srinagar by Shaikh Abdullah and everybody thinks that this person was the political leader, who came to be known as "Sher-i Kashmir". But this is wrong. It was the father of Dr. Rashid Jahan, at whose hand Mrs. Alys Faiz had accepted Islam. I am not sure if he ever became an Ahmadi. He was very much under the influence of <em>Sir Sayyid Ahmad Khan</em>. Now back to our list which also includes many persons, who had just attended the Jalsa Salana and not taken Bai'a. Therefore, MGA prepared a special list of his followers in 1896 and published it in his book "Anjam-i Aatham", pp. 325-328. This list has 313 names of his "Sahabis".The first observation is that this list includes only about two dozen persons, who could be categorized as "learned". The rest are all sorts of unlettered persons. There are two names, about whom we know definitely that they not only left the Ahmadiyya, but also became bitter enemies. The first name is of <strong>Dr. Abdul Hakeem Khan of Patiala</strong>. About whom we had discussed in another thread. He challenged MGA and wrote copiously against him. MGA published his prophecy that he will die during MGA's life time. Also Dr. Abdul Hakeem published a counter prophecy, according to which MGA will die within three years. MGA died in this period and Dr. Abdul Hakeem was given a long life. He died ten or more years after the death of MGA. The second person is Maulavi Muhammad Fazal Khan, about whom I had written variously in the Forum. He left the Jama'at after an association of 40 years and wrote that MGA misunderstood his Ilhams.
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<br /><strong>Superstition</strong>
<br />Ahl-e Hadith and also Wahhabis are against all kinds of superstition. We have on numerous occasions stated that Mirza Ghulam Ahmad had been under the influence of Ahl-e Hadith. If you go through his religious proclamations, you will find them to be strictly puritanical. But than you read in his life history things which are dangerously near superstition. The list is quite long. But I will confine myself here to one example. When his <em>youngest son Mirza Mubarak Ahmad</em> was terminally ill and there was no hope of his survival, MGA came up with the plan to celebrate his marriage, because, he said, in this way a "taqdeer-e mubram" could be changed. It is as if you can put dust in the eyes of the destiny and a newly wed will be spared death. A minor girl was found and duly married to the boy of 8 years. He died soon after and his widow was many years later taken by <em>Mirza Mahmood Ahmad</em> as his fourth wife. She was the <em>mother of Mirza Tahir</em> <em>Ahmad.</em>
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<br />AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1101318892772934022004-11-24T09:48:00.000-08:002004-11-24T14:37:41.396-08:00Why did I Renounce AhmadiyyahMuhammad is not the father of any of your men
<br /><strong>Why did I Renounce Ahmadiyyah?</strong>by <em>Dr. Ismail A. B. Balogun</em> A former high level Ahmadi
<br />"...I must say, before God and man, that the more I scrutinized the claims and purported references for them, the more I discovered that the Ahmadiyyah Mission is deceiving the world and playing on the ignorance of many of their followers."
<br />In a series of articles published in Nigeria during 1974, Dr. Ismail A. B. Balogun, a high level Ahmadi leader, refuted the tenets of Ahmadiyyah and publicly denounced the Movement he had been born and raised in. A Professor of Islamic and Arabic Studies at the University of Ibadan, Algeria, Dr. Balogun had dedicated his life to the cause of Ahmadiyyah and had raised through the ranks to become a top spokesman and ambassador for the Movement. Throughout the years, his well articulate and emotional speeches had motivated many young Ahmadis. Similarly, his public departure and the commotion and debates that pursued caused many educated individuals to realize the truth and abandon Ahmadiyyah.
<br />Allah accept the repentance of those who do evil in ignorance and repent soon afterwards; to them will Allah turn in mercy: For Allah is full of knowledge and wisdom.(The holy Quran, An-Nisa, 4:17)
<br />Subsequently, Dr. Balogun documented the reasons for his withdrawal from the Movement and included some of the ensuing debates in a book entitled "Islam versus Ahmadiyyah in Nigeria". In this book, Dr. Balogun disclosed how he, as many other highly educated individuals, had blindly accepted Ahmadiyyah out of loyalty to his parents, misinformation disseminated by the Ahmadi leadership, divisive methods of the Indo-Pakistani Ahmadi missionaries, and other subjective reasons having more to do with propaganda and cultural habits than the truthfulness of any movement.
<br />Dr. Balogun recounts his upbringing and his blind faith in the Indo-Pakistani Ahmadi missionaries in the following passage:
<br />"In my Childhood, I was brought up to revere the Indo-Pakistani Ahmadiyyah missionaries who guided and controlled our religious activities. When the mission came to our elders and, through the elders to us, we believed all that they told us in toto, because of the implicit confidence we had in them.
<br />Their preaching appeared plausible to us and we accepted their arguments in good faith. They made references to Islamic books in order to substantiate their claims and we accepted the references without cross-checking them because of our confidence in them.
<br />Their method was to alienate us against the orthodox Muslims in whom they found faults in the way they practiced Islam. The missionaries claimed to present "the true Islam" to us in the name of Ahmadiyyah.
<br />They often impressed on us that the stiff opposition, which Ahmadis suffered in India before the partition and subsequently in Pakistan, was a conclusive proof of the truth of Ahmadiyyah. After all, no prophet is readily accepted in his own town or country. This also appeared plausible to us, hence we followed them with unalloyed confidence." (Sunday Sketch, Nigeria, Sept. 29, 1974; Islam versus Ahmadiyyah in Nigeria, p. 85-86)
<br />Over a quarter of century ago, Dr. Balogun had accurately identified the strategy employed by high level Ahmadi missionaries to misguide the uninformed. Not only the missionaries do not publicize a complete picture of their doctrine and history, but also they distort the teachings of Islam and attempt to exasperate and capitalize upon sectarian division among few ignorant Muslims.
<br />Dr. Balogun testified:
<br />"Even though Ahmadiyya has been in this country for close to sixty years, I make the bold to say that, up till now, the vast majority of the adherents of the organization, within both the Movement and the Mission, are still in the dark about the details of its teaching, as well as its purpose. For example, it was only very recently, when stiff opposition to Ahmadiyyah started to rear its head in this country, that certain high-ranking Ahmadis knew for the first time that Mirza Ghulam Ahmad claimed to be a Prophet." (Sunday Times, Nigeria, Jan. 20, 1974; ibid., p. 3)
<br />“[The fact that Ahmadis hid their true doctrine from the membership at large is] evident in the fact that when one of the young educated Nigerian Muslims, who originally invited the Movement here, went to Britain for further studies and thereby came in contact with Indian Ahmadis, who resided then in Britain, he studied them at first hand and returned home only to withdraw his membership of the Movement. This was the late al-Haj L. B. Agusto of blessed memory." (Sunday Times, Nigeria, Jan. 20, 1974; Ibid., p. 2)
<br />Indeed, since its very inception, the Ahmadi leadership has relied upon the well-proven methods of the Christian Missionaries to alienate the uninformed individuals from knowledgeable and sincere Muslims and selfishly increase their membership. They know only too well that the descendants of individuals somehow tricked into joining their organization are generally less likely to renounce their membership, even after they discover the truth.
<br />Truly they found their fathers on the wrong Path; <em><span style="color:#ff0000;">So they (too) were rushed down on their footsteps! And truly before them, many of the ancients went astray;-(The holy Quran, As-Saaffat, 37:69-71)
<br /></span></em>Dr. Balogun records that, when in 1974, the Pakistani Government and the Muslim World League both declared the Ahmadiyyah to be a non-Muslim group, he set out in earnest to defend the Movement he was born into and prove its truthfulness. However, his scholarly and thorough research into the teachings of Ahmadi leadership untangled a disturbing web of deceit and left him with no alternative but to denounce the Mission. This finding is even more significant since Dr. Balogun, even though a high level Ahmadi and a Professor of Islamic Studies, had himself been kept in the dark for over forty years.
<br />Regarding the authenticity of the alleged references and interpretations provided by the Ahmadi Missionaries, from the Holy Quran, books of Hadith, and the writings of Muslim personalities, to lend the appearance of support to their various claims, Dr. Balogun wrote:
<br />"My aim [in cross-checking the references offered by Ahmadi missionaries] was actually to strengthen myself against the gathering opposition to Ahmadiyyah. As a University scholar, I was conscious that my pronouncement in support of Ahmadiyyah must necessarily be backed with authentic references to Islamic sources.
<br />In my cross-checking of the Ahmadiyyah missionaries' references, however, my findings were rather disappointing.
<br />Consequent upon my first article on the Ahmadiyyah problem in Nigeria (Sunday Times, 20 January 1974), the Ahmadiyyah Mission members wrote extensive rejoinders which gave me a further opportunity to examine, independently, more Ahmadiyyah claims and views than hitherto.
<br />I must say, before God and man, that the more I scrutinized the claims and purported references for them, the more I discovered that the Ahmadiyyah Mission is deceiving the world and playing on the ignorance of many of their followers.
<br />In many cases, they quote authors [scholars] who are explicitly opposed to Ahmadiyyah ideas; but so cleverly do they quote that they often give the impression that the authors support Ahmadiyyah views.
<br />Examples of such distortions abound in the quotations made by Dr. Bhutta in his rejoinder (Sunday Sketch, 8 September 1974) to my article. It may interest the readers to know that Dr. Bhutta is himself a Pakistani Ahmadiyyah medical missionary.
<br />It is only by going to the source references and reading what the Ahmadis had quoted within the context in which they are set that the reader, and the seeker after truth, will realize how much the Pakistani Ahmadiyyah missionaries try to deceive the world." (Sunday Sketch, Nigeria, Sept. 29, 1974; ibid., p. 86-87)
<br />In support of his statements, Dr. Balogun researched, exposed, and refuted many of the deceptive and false arguments used by the Ahmadi missionaries to deceive the uninformed. For instance, he wrote:
<br />"In order to buttress their claim about Khatam-un-Nabiyyin, the Ahmadis often quote the mystic Shaikh Muhyiddin Ibn 'Arabi as saying, 'The Prophethood that was terminated with the person of the Prophet of Allah(SAW) was no other than the Law-bearing Prophethood, and not Prophethood itself.' (Futuhat al-Makkiyyah, Vol. II, p. 3)
<br />This quoted statement appears on page 3 of the book, which contains over 700 pages. The book does not stop at the statement concerning the matter of Prophethood. On the contrary, it explains further at length, covering eleven pages, pages 252 to 262 inclusive, in the same volume, the different aspects of the Prophethood.
<br />He says, among other things, that Prophethood exists among both animate and inanimate objects. With regard to human beings, he classified the Prophets into two: law-bearing prophets and follower prophets. He explains the functions of each category and concludes in both cases that, with the coming of the Prophet Muhammad, both categories have ceased to appear.
<br />He says that what would remain for Muslims after Muhammad are speculators (Mujtahids) who would strive in their own different ways to explain the Shariah to the people according to their understanding of it. Such Mujtahids, he says, will NOT be called Prophets (Ibn Arabi, al-Futuhat al-Makkiyyah, Vol. II, pp. 254 and 255). This is certainly known to the Pakistani Ahmadi missionaries, but they hide it from their followers deliberately in order to entrench their own false idea on Prophethood…
<br />Another example of the distortions by the Ahmadis for their selfish ends is contained in their official rejoinder to my article already mentioned.
<br />On page 5, column 2, of Monday 11 February 1974 issues of The Truth, the Ahmadiyyah Mission quoted the following in support of the Prophethood of the Promised Messiah: 'There is no discrepancy between the two, that he (the Messiah) will be a Prophet and a follower of the Holy Prophet(SAW) for the purpose of explaining the commandments of his Shariah, and to strengthen its way, even though he does so through his revelations.' (Mirqat Sharh Miskat, Vol. 5, pg. 564)
<br />This quotation has been extracted from the explanation of the Hadith in which the Prophet Muhammad had declared that there would be no other Prophet after him.
<br />Indication. The Hadith, which is contained in Mishkat al Masabih, reports that the Messenger of God said to 'Ali, 'You are in the same position to me as Harun (Aaron) was to Musa (Moses): except that there is no prophet after me'. The Mishkat reports also that authentic books of Hadith are agreed on this tradition.
<br />Now, in commenting on this authentic Hadith, Imam 'Ali Qari, who was deceitfully quoted by Ahmadis, says:
<br />"In the commentary of Muslim, some scholars say concerning his [the Prophet's] statement 'Except that there is no Prophet after me,' that it is an indication that whenever 'Isa b. Maryam [Jesus Christ] descends, he will descend as one of the arbitrators of this Community inviting people with the Law of Muhammad(SAW), and will not descend as a Prophet.
<br />I say that there is no inconsistency in his being a Prophet and being a follower to our Prophet(SAW) concerning the explanation of the rules of the Shariah and the improvement of his way even with revelation to him, as indicated by the saying of the Prophet: 'If Moses were alive he would have no choice but to follow me.'
<br />That is even though he is described as a Prophet and a Messenger; and in the absence of both of them (Prophethood and Messengership), there will not be any additional attainment.
<br />Interpretation. So, the meaning is that there will not be any new Prophet after him because he is the Seal of all the Prophets that had gone before.
<br />In it (the statement) is an allusion that, if there were to be a Prophet after him, it would have been 'Ali; and it is not incompatible with what has clearly been related concerning the right of 'Umar because the decision is hypothetical and suppositional.
<br />It is as if he (the Prophet) says: 'If there were to be a Prophet after me, a group of my Companions would have been Prophets; but there is no Prophet after me.'
<br />This is the meaning of the Prophet's(SAW) saying: 'If Ibrahim had lived, he would have been a Prophet.'
<br />As for the Hadith, which says, 'The scholars of my Community are like the Israelites Prophets', memorizers like Zurkashi, Asqalani, Damiri, and Suyuti have clearly said that is has no basis."
<br />This quotation is from the same book and on the same page referred to by the Ahmadiyyah Mission. That is: 'Ali al-Qari, Mirqat al-Mafatih Sharh Mishkat al-Masabih, vol. 5, pg. 564.
<br />It is clear from the quotation that the Mission has extracted what they thought would support their erroneous view from a commentary which, taken together, is explicitly opposed to the view. This is in order to give the impression that the author supports their idea.
<br />In educated circles, such act is an errant distortion of an author's view and thought. It contradicts the international law of copyright. It is, indeed, unacceptable as well as unbecoming of a mission that wants itself to be taken seriously.
<br />From the Islamic point of view also, it is an abominable act. Consider, for example, Quran 2:59 [also 7:162], which says, "The transgressors changed the statement from that which was made to them; so We sent a pestilence from heaven upon the transgressors, for their having gone astray.' A food for thought indeed for the Ahmadis!" (Sunday Sketch, Nigeria, Sept. 29, 1974; ibid., p. 91-95)
<br />It is those who do not believe in the Signs of Allah that forge falsehood: it is they who lie!(The Holy Quran, An-Nahl, 16:105)
<br />No sooner had Dr. Balogun unearth such evidence and discovered that the doctrine of Ahmadiyyah was contrary to the authentic teachings of Islam, that he and many others abandoned the Mission and embraced Islam. These fortunate individuals were blessed with the capacity to differentiate the Truth from Falsehood and the sincere faith to prefer Allah(SWT) and His Messenger(SAW) to the position, prestige, and life-style they had achieved within the Organization. Truly, they were the recipients of guidance from Allah(SWT).
<br />Subsequent to such public expositions, Dr. Balogun became the subject of personal attacks by many senior Ahmadi missionaries. For instance, Molvi Ajmal Shahid, then the Amir of Ahmadiyyah movement in Nigeria, provided an extremely short reply in which he expressed his dismay at the "spiritual death of a brother (ibid., p. 97)" and Moulvi Naseem Saifi, the chief Ahmadiyyah missionary for West Africa, confirmed that Dr. Balogun had been very close and high in the administration and expressed his sadness that Dr. Balogun had abandoned Ahmadiyyah in favor of Islam (ibid., p. 99); other Ahmadi missionaries questioned his public withdrawal and, in an attempt at damage control, advanced a number of unbecoming and unproved accusations. In clarification, Dr. Balogun responded:
<br />"I could have raised all the points in this article with them (e.g. the Indo-Pakistani Ahmadi leadership) internally without any publicity; but experience has shown that such criticisms will automatically earn the critic either a long-term boycott or an outright excommunication. With any of these, no other member will be prepared to listen to him... I have stated my point of view, God is my witness, purely because of my awareness of the responsibility incumbent on me towards my fellow Nigerian Muslims in particular, and the world Muslims at large. My intention is not to oppose Ahmadiyyah; I have lived in it long enough to have a soft spot for it in my heart. But that notwithstanding, whenever a clash of opinion arises between Islam and Ahmadiyyah, it behooves me to declare for Islam without mincing words." (Sunday Times, Nigeria, Jan. 20, 1974; ibid., p.17)
<br />“Furthermore, instead of being crossed with me, calling me names and making all sorts of conjectures about me because of my renunciation of Ahmadiyyah, let the Nigerian Ahmadis take my exposition to their Pakistani missionaries for verification or denial.
<br />Assertions. If they deny my assertions, then demand from them the Arabic books (not Urdu translations) from which they took their quotations. Then, let independent Arabic scholars translate the relevant sections within their context.
<br />If I am proved wrong, let my father reject and disown me, and let the Ahmadis collectively curse and “crucify” me. But if I am proved right, then it becomes incumbent on all Nigerian Ahmadis, including my relations, both by blood and affinity, to reconsider their association with Ahmadiyyah, pray fervently to God Almighty as I have done to show them the way of Islam and help them to follow it.” (Sunday Sketch, Sept. 29, 1974; ibid., p. 96)
<br />Naturally, the personal attacks levied against Dr. Balogun had nothing to do with the issue at hand and had been orchestrated solely to confuse the naive. In truth, the deceptive methods of the Mission had been exposed and independently verified by a number of individuals. The damage done to the Mission was so great that it had to disband. Many Ahmadis reorganized under the name of "Anwar-ul-Islam Movement" and rejected the unIslamic doctrines which the Ahmadi leadership and missionaries had propagated and sustained through their distortions and misrepresentations of the authentic teachings of Islam (Daily Times, Monday, Nov. 25, 1974; ibid., p. 121). May Allah(SWT) guide every sincere Ahmadi to Islam.
<br />Among the individuals, who witnessed the written public debates between Dr. Balogun and the high level Ahmadi missionaries and recognized the falsehood of the Mission, was a well-known gentleman by the name of Mr. Alhaj A. S. Olatunde. To save face and mislead their naive followers, Ahmadi missionaries apparently had began a rumor that Br. Olatunde had recognized their "truth" and accepted Ahmadiyyah! In response, Br. Olatunde issued a public statement, which is reproduced below:
<br />“For some months now, I have been quiet. My quietness has come as a result of a very serious study I embarked upon in connection with a burning question.
<br />The question began with an article published by Dr. Ismail Balogun of the University of Ibadan a few months ago. It concerned the belief of the Ahmadiyya Jamat that the founder of the organization was a kind of a prophet.
<br />Dr. Ismail Balogun, who was born into the Ahmadiyya Community, advanced cogent arguments and reasons to support his rebuttal of the claim of Mirza Ghulam Ahmad to Prophethood and the need to abandon the name Ahmadiyya to denote a class of Muslims.
<br />A series of rejoinders came from many well-known Ahmadis. The most significant thing about the rejoinders is that they are unconvincing! They have been based on shifty premises.
<br />Dr. Ismail Balogun came out again with a final reply to all the rejoinders. His final reply contained incontrovertible facts from various books of Islam and lexicons to support his stand that after the holy Prophet Muhammad there had not been and there would never be another prophet of any kind, at least in so far as Islam is concerned.
<br />I want to make my personal stand clear now. I support Dr. Ismail Balogun. I agree entirely with his findings. And with him I declare that Muhammad is the last Prophet of God.
<br />I also declare that I am not an Ahmadi. It is true that I have been closely connected with the Ahmadiyya Mission for many years. During my period of association with them, the question of another prophet after Muhammad was never a point of interest in our discussions.
<br />I am sure with this, nobody will be in doubt any more about my stand. I want to remind all Muslims of an incident toward the close of the glorious life of the Holy Prophet Muhammad. It was the parting sermon he delivered on the Arafat in his last pilgrimage.
<br />He said: "I am leaving unto you two noble things. So long as you will cling to them, you will never go astray. One of them is the Book of Allah and the other is the Tradition of His Apostle. Let him that is present tell unto him that is absent. Haply he that shall be told may remember better than he who has heard it."
<br />With me, the Book of Allah and the Sunnah of His Prophet are sufficient. I am a Muslim and anything that will tarnish my Islam is rejected with all my heart.
<br />If there is any person or any group of persons who have been showing me any favor because they thought that I was an Ahmadi, I pray, they should now withhold or withdraw their favors. I shall be satisfied with whatever favors it will please Allah to bestow on me as a Muslim, pure and simple. May Allah open our hearts to His Truth. Amen.” (Daily Sketch, Friday, Nov. 8, 1974; ibid. p. 118-119)
<br />Obviously, a movement whose very leaders and founders have used such deceptive methods to misguide the uninformed, for a hundred years, can not be taken seriously nor viewed as a divine organization. Each one of the arguments Ahmadi leaders have advanced in support of their organization is similarly based on deceptive claims or pure conjecture and has been solely invented to keep their unfortunate followers confused and entrapped.
<br />We hope that individuals who have mistakenly followed Ahmadiyyah reconsider their standing in the light of all the evidence uncovered by Dr. Balogun. Should those, who have been touched by the miracles of the Holy Quran and the teachings of the last Prophet Muhammad(SAW), exhibit loyalty and obedience to Allah(SWT) and His last Messenger(SAW) or to individuals whose deception and falsehood has been continually exposed?
<br />Those who reject Allah, hinder (men) from the Path of Allah, and resist the Messenger, after Guidance has been clearly shown to them, will not injure Allah in the least, but He will make their deeds of no effect.(The Holy Quran, Muhammad, 47:32)
<br />Quotes taken from: "Islam versus Ahmadiyyah in Nigeria", Published by Sh. Muhammad Ashraf, Kashmiri Bazar, Lahore, Pakistan
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<br />AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1098696807238964912004-10-25T10:34:00.000-07:002004-10-25T02:33:27.236-07:00Schisms and Heterodoxy among MuslimsAn etiological analysis & lessons from the past.
<br />One of Islam's major objectives is to achieve unity of mankind through unity of God. The first and essential step toward unity of mankind is the unity of the Muslim community (Umma.) Quran's exhortations to Muslims to remain united are stated in clear and unambiguous terms. "And hold fast, all together, unto the bond with Allah, and do not draw apart from one another. And remember the blessings, which Allah has bestowed upon you: how you were enemies, He brought hearts together, so that through His blessings you become brethren". (Al-Imran. 6:159 and Al-Anbiya. 21:92-93.) Islam's annoyance at those who tear apart the unity of the community "wide asunder piece by piece, --" (Al-Muminun. 23:52-52) is unmistakable. The condemnation of previous communities who have broken apart in sects also appears forcefully on multiple occasions. (Al-Anam. 6:159 and Al-Anbiya. 21:92-93.)It is therefore surprising and perplexing to see how divided and torn apart the Muslim community is. Heterodoxy or departure from the original religious point of view of the Quran and Sunnah (The way) of Prophet Muhammad appears to be the rule rather than the exception. In fact sometimes it is difficult to identify a group that is universally accepted as truly representing the tenets of Quran. There are a multitude of Islamic and quasi-Islamic sects. In one instance an entirely new religion has evolved. This old and continuing phenomenon of discord and heterodoxy deserves close scrutiny and analysis.Clustering of sects and movements according to etiology.Although chronological and descriptive accounts of the various movements and sects in Islam are available and useful, it would be more instructive to look at them from a causative point of view. An attempt at understanding the reasons, which lead to the departures from the norm, would be more meaningful than a mere cataloging of beliefs and practices.
<br />Political discord about succession: The Kharajites and the Shias.
<br />Conceptual differences between "freedom of action" versus "Will of Allah." Asharites and Mutazalites.
<br />Mystic influences: Sufis and Barelvis.
<br />Back to the roots movements: Wahabis and Salafis.
<br />Modernizing movements. Syed Ahmed Khan's Aligarh Muslim University in India and Mohammed Abduh's original Salafiya movement in Egypt.
<br />Movements that sprang from charismatic leaders. Hashashians that were followers of Hasan Salah and Ahmadiyas that follow Mirza Ghulam Ahmad. Groups that are looking for a savior or Khalifa like the Hizb ut Tahrir.
<br />The suicidal militant.
<br />The evangelists (Tablighis.)
<br />Miscellaneous: Qarmatians that were a communistic faith. Bahaism that started out as an offshoot of Islam is now a distinct and separate faith.
<br />1. Political discord about succession.In the first civil war fought among Muslims at Sifffin in 669 C.E (37 A.H), Ali and Muawiya agreed to settle the dispute about succession by arbitration. A group of puritans among the followers of Ali disagreed and broke away forming the first heterodoxic group in the history of Islam. They believed only God (Allah) could decide the issue of succession. How this could be accomplished is a mystery to me. One of the beliefs of this group, "The Exitors" (Kharajiya) was that any Muslim who committed a major sin became de facto an apostate and earned the death penalty. Though sincere in their beliefs "The Exitors" were uncompromising and dogmatic and were responsible for much violence in early Islam. Their descendants are called Ibadites after an early leader Abdullah bin Ibad and are much more moderate in their views.Political discord about succession also lead to the formation of the party of Ali (Shia of Ali) now simply called the Shia. The Shias account for approximately 10-15% of Muslims. They believe that the their religious or Imam has to be a direct descendant of Ali and is infallible. The Imam is the only source of religious instruction and guidance. There are many sub-sects among the Shias. The sub-sects are based largely on the number at which the chain of Imams is believed to have broken with the occultation, rather than death, of the last Imam in the chain. Iranians (Ithna Asharis or twelve Imamers) believe the chain broke with the 12th Imam. The "Ismailis" on the other hand claim the chain broke with the 7th Imam. The Ismailis consecrate the number 7 and point out that there are 7 heavens, 7 orifices in the head, 7 stages of knowledge, 7 major prophets and world goes around in cycles of 7 thousand years. Shia philosophy is highly chiliastic awaiting the return of the "occulted Imam." In the absence of the Imam his surrogate, for example the Ayatollah, has absolute authority. As a result of the massacre of Imam Husayn (Ali's son and Prophet Muhammad's grandson) and his followers at Karbala, there is also a pervasive sense of martyrdom. Annual commemoration of this massacre occurs in the first 10 days of Muharram, the first month of the Islamic lunar calendar. 2. Conceptual differences of opinion about "freedom of action versus the will of Allah."Wasil ibn Ata broke off from his mentor Hasan al-Basari a famous teacher, and founded the Mutazalite movement. Italaza the root word for Mutazila means to secede. The issue at hand was the status of a Muslim who had committed a major sin. Was he as the Kharajites claimed an apostate and should be killed or was he merely a hypocrite as Hasan al-Basari taught? Wasil ibn Ata felt the status of that category of sinner was somewhere between those two positions. Mutazalites were essentially rationalists and believed man had free will. They proclaimed Quran to have been "created in time and that it wasn't the uncreated word of Allah." Heavily influenced by Greek (Hellenistic) philosophy they applied reason to solve all problems. They were ascendant in the time of Khalifa al-Mamun in 212 A.H. and persecuted others. The next Khalifa, in whose reign Asharism took hold, in turn persecuted them.Al-Ashari a former Mutazalite formed an anti-Mutazalite movement named after him. This school proposed "man has power over his will but has control over his responsibilities, even though they are willed by Allah." The famous Nizamiyah School was founded to propagate the Ashari viewpoint. Asharism is the prevalent viewpoint on man's free will in Islam today.3. Mystic Influences.Sufism is a reactive movement that arose to counter and soften the rigid and harsh ritualism of orthodox Islam. It injected a heavy dose of mysticism and is widely accepted as the "inner dimension" of Islam. Sufis are ascetic in their practices and their language is veiled and allusive. There is a liberal use of metaphors of wine and love in Sufi discourse. Dhikr (Trance) sessions are important in their practice. There are many Sufi sects in South and Central Asia and Iran. Most Sufis are Sunnis. Some Sufi practices appear to be influenced by Persian Shaminism and Indian Hinduism. In the Indian sub-continent the "Barelvis" follow many of the Sufi practices including use of music (Qawwali) and intercession by their teacher or Peer. 4. Back to the roots movements.Wahabism founded a little over 200 years ago rejects all innovation in Islam after the third century from the Prophet Muhammad's time. They attack saint worship and believe in divine decree (Qadr) in all human endeavor. They are rigid in their interpretation of the Sharia (Islamic jurisprudence) and notoriously intolerant of Sufism and of innovation. One major reason for Wahabism's continued influence is its patronage by the Saudi royal family. Wahabism is the official creed of Saudi Arabia. An example of the literalist Wahabi interpretation of Islam is that women are denied the right to drive a car to "protect their dignity". The Deobandi movement of the Indian sub-continent is a watered down version of Wahabism.Many of the politically active movements like the "Muslim Brotherhood" have "back to the roots philosophy" as their driving force. The rationale of these movements is that the way out of the current decline of the Muslim community is to go back to its origins.5. Modernizing movements.Other reformers feel that Muslim renaissance will come by way of modernization and finding creative solutions to new problems based on old principles (Ijtehad). Syed Ahmed Khan, popularly known as Sir Syed, formed the Aligarh Muslim university with the intent of bringing Western education to Muslims. He was much vilified in his time but was remarkably successful. At the time of its formation many of the ruling elite in Pakistan were graduates of Aligarh.Another important reformer, Mohammad Abduh and his disciple Rashid Rida in Egypt formed the Salafiya movement. They ascribed Quranic verses about human institutions to prophet's thinking rather than the word of Allah. The Salafiya movement has metamorphosed into a clone of Wahabism.There have been a number of other reformers like Ali Shariati in the Shia tradition, Jamaluddin Afgahani who was a charismatic speaker but wrote little, the Pakistani scholar of Islamic thought Fazalur Rahman who did much of his work at the University of Chicago and among current scholars Khaled Abu Fadl who lives in California. However these reformers have been unable to generate populist reform movements and influence only a minority of Muslims.6. Followers of charismatic leaders and groups that are looking for a savior.Hashashians, consumers of Hashish (Assassins) were the followers of Hasan al-Salah. The followers of this creed were heavily indoctrinated in the Ismaili brand of Shia Islam. Active in 1112 C.E. (480A.H.) they were believed to follow their leaders instructions unto death. The stories about them claim that would take Hashish and would go unhesitatingly on missions of assassination as well as suicide. Most of these stories appear to be fiction perpetrated by the Crusaders who were constantly harassed by daring raids from this group. There survivors of Hashashians are called Khojas whose titular head is the Agha Khan. They would be considered a quasi-Islamic sect.Mirza Ghulam Ahmed 1922 C.E. (1290 A.H.) started out as reformer. Later he declared himself many things at different times including "Prophet", "Mahdi of Islam", the promised "Messiah of Christians" and "Krishna of Hindus". The Ahmediya movement is basically a personality cult and has broken onto Qadiyani and Lahori factions. The state of Pakistan has declared it un-Islamic. However this has been successfully challenged in South African courts. It is quite likely that just as the Bahais did earlier, the Ahmediyas may declare themselves a separate religion.The "Hizb ut Tahrir" is a relatively new group that has as its main goal the establishment of the Caliph (Khalifa) who will be the savior for the Muslims. They feel Muslims should unite in one Islamic state that is administered by Sharia. Anyone who governs by non-Islamic law is considered either a transgressor (Fasiq) or a disbeliever (Kafir.) Their economic system calls for the state revenues to be collected from multiple sources including booty of war (Maal-e-Ghanimat.) It is an important and largely peaceful resistance movement in the Russian Stans. In the US and West they have a small but vocal following that is known for its tactic of disrupting meetings of other groups and organizations that they consider hypocritical. 7. The suicidal militant.Islam's rejection of suicide is clear and categorical. This rejection is based on the belief that life is a sacred gift from God that man may not end even if he is in pre-terminal distress. Islam's rejection of killing or even harming the innocent is equally clear and forceful."I f one slayeth another for other than man-slaughter or for spreading disorder in the land, it shall be as if he hath slain all mankind. But if one saveth a life of a single person, it shall be as if he hath saved the life of all mankind" (Al-Maida. 5:32)It is therefore all the more surprising that the 21st century has seen the use of suicide attacks by militant Muslims to fight oppression. The desire to fight oppression is understandable as is the sense of powerlessness and humiliation in the face of hypocrisy and remorseless brutality. However the use of suicide attacks that additionally have caused many innocent deaths is difficult to understand.These groups justify attacks on the military and civilians by designating the target groups or nations as those that are spreading "disorder" (Fasad) on earth. One scholar, citing civilian Palestinian deaths including the killing of large numbers of children, has rationalized suicide attacks within the state of Israel but not outside. The suicide attackers see themselves as martyrs to a noble cause and the act of suicide as altruistic. They appear to have rejected many other political and economic non-violent means available to bring about change. They forget that Prophet Muhammad never sent any one on a suicide mission. Islam honors bravery and martyrdom however Prophet Muhammad always prayed for the safe return of those who had go into combat. 8. The evangelists (Tablighis.)The second largest congregation of Muslims after the Hajj is the gathering (Ijtema) of the followers of the "Tablighi Jamaat." Formed in the mid 19th century in India to evangelize new Muslims in the villages of North India it has become immensely popular and claims a following in the millions. The Tablighis follow a very structured routine that is simple though demanding. They are very particular about how they dress eat, sleep and interact with others. Their program has six steps to it that include bearing witness (Kalimah), performing ritual prayers (Salat), acquisition of knowledge and remembrance of Allah (Ilm-o-Zikr), social conduct that requires respect of all Muslims (Ikram-e-Muslimeen), sincerity of intent (Ikhlas-e-Niyyat), and sparing time for Allah (Tafriq-e-Waqt). This last requirement demands that the followers go away in groups for days to weeks at a time evangelizing other Muslims as well as rejuvenating their own faith. It is not uncommon to hear an announcement that a Tablighi Jamaat is visiting the local Masjid and a sermon from one of the leaders of the group will follow the prayer service.9. Miscellaneous.There have seen many different movements in Muslim history that defy easy stratification. An example is the Qarmatians that were a communistic sect. They shared property and wives by way of initiation into the group. Their claim to infamy lies in stealing the black stone (Hajr-e-Aswad) of Kaaba for over 20 years. Islam influenced many of the local religions and traditions and sparked monotheistic movements in Hinduism. However a new religion Bahaism (also called Baabism) also emerged from it. Syed Ali Mohammad the charismatic founder of Bahaism had a Muslim background. Later he declared himself the gateway or "Baab" through which the divine truth is revealed. At various times he also called himself "Mahdi", "Buddhist Maitrya" and "Shah Behram of Zoraster".
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<br />Lessons from past experiences.A retrospective review of the various schisms leaves one with the impression that although some of these movements were truly bizarre most were an understandable result of the growth of a community. They were a result of diversity and vigor in religious discourse and the influence of the faiths and traditions Islam came into contact with during its spread. It is also striking how poorly these variances from the norm were tolerated. The extent of persecution the heterodoxic groups were subjected to was sometimes extreme. In many instances the persecution drove the heterodoxic group to break away completely from the main stream and form a different cult or even a new religion. It is also apparent that most of these schisms could have been prevented or at least modulated if the larger orthodox community of the time had practiced simple tolerance and compassion.1. Political discord about succession: Political discord is avoidable by compromise for politics is indeed the art of compromise. Shia and Sunni discord may with good justification be called an accident of history. There are many areas of commonality between these two communities. The challenge is to focus on these areas of commonality and unite. Political discord is not just a historical phenomenon. There are many areas of political discord in today's Muslim world. It is worth noting that states with representative governments are able to deal with the political discord best.2. Conceptual differences:Honest conceptual disagreements will predictably occur in any large religious community. It is the intolerance of other's point of view that results in much discord and sometimes bloodshed. By cultivating the simple art of respecting honest differences of opinion much of this discord could have been avoided. Arguably honest differences of opinion are healthy in the growth of any community. The challenge, as has been observed, is to disagree without being disagreeable. This is an area where Muslims may learn valuable lessons both from the ethics of disagreement the early companions of Prophet Muhammad practiced as well as from the prevalent culture in the west that respects differences opinion. A true paradox is that Muslims have shown more tolerance toward non-Muslims than toward each other.3. Mystic influences: Sufism is the vehicle through which Islam spread in most of South Asia and central Asia. It remains an important vehicle for the spread of Islam in the US and West. It continues to provide spiritual solace to millions. Its contributions to Islam are massive and it is clearly a part of Islam. Nevertheless it is worth noting that the poet/philosopher Iqbal considered it one of the major weaknesses affecting Muslims. Many orthodox Muslims share this viewpoint. Nonetheless Sufis should be accepted it the main stream of Islam. The followers of Sufism should feel comfortable in all Mosques (Masajids) and their leaders should share the Friday podium with others. Sufis tend to be intolerant of Wahabi/Salafi Islam. They should take a hard look at some of the rituals that are heavily influenced by Hindu and Shaman practices as well reevaluate doctrines of intercession and self-annihilation. 4. Back to the roots movements:It is easy to understand the evolution of the back to the roots movements. These are a reaction to the mutations that have arisen in Islam over time as well as a yearning for Islam's ascendant past. If they are able to modulate their extremism they could play a healthy role in the evolution of the Muslim community. The Sufi-Salafi divide is one of the major areas of friction among today's Muslims. 5. Modernizing movements:Though diametrically opposed to the Whabi/Salafi movements in their approach the modernizing movements share the objective of reforming the community and restoring its strength. Their approach at reforming Islam is completely different from the Wahabi group. They use the innovative or "Ijtehadi" approach as opposed to the literalist or "Taqlidi" approach of the Wahabi/Salafi groups. The modernist approach provides the best chance of re-energizing Muslims. The modernist scholars, however, have been singularly unsuccessful in producing a populist movement and have remained largely elitist. If they could spawn a populist movement or teaching institution it would be of immense benefit to Islam and Muslims. 6. Movements that sprang from charismatic leaders and the Khilafa group: As long as there are gullible and naive people around charismatic leaders can find fertile ground for their maverick ideologies. Additionally many Muslims are looking for a charismatic leader, in some instances Khilafa, to be their savior. These charismatic leaders and sects exploit this popular yearning in establishing their hold on their followers. The only antidote to this is increasing the level of education and sophistication among the general populace. The orthodox mainstream should keep lines of communication open with these fringe groups rather than spend its energies in unproductive confrontation. The more we reject these groups the more likely it is that they will break off completely. 7. The suicidal militant:The suicidal militants spring from young men with seething and legitimate anger toward the oppressors of Muslims all over the world. These violent followers of the non-violent religion of Islam are an anachronism. Their suicidal missions are reactive to the injustice they are faced with and not the result of an accepted theology or philosophy. Restoration of justice and fair play within nations and in international relations will largely vaporize the motivation for a suicidal mission. 8. The evangelists. (Tablighis):Some form of evangelism is an inevitable part of any religion. The intellectual leaders of this group have the opportunity to channel its enormous energy to practical piety like building homes for the homeless, teaching the illiterate, running food kitchens and shelters.Will Muslims ever reach the degree of education and sophistication necessary to avoid schisms? The answer is unclear. However post 9/11 Muslims do not have the luxury of remaining divided.The best chance of a moderate movement to emerge that would overcome disunity and heterodoxy among Muslims may still be in the West. The level of education among Muslims in the West is higher than in any Muslim majority country. They have free access to literature and varied opinion. This allows them to examine differing ideologies first hand without the filter of a biased opinion or censorship of the state or the intellectual oppression of the community that is present in most Muslim majority states. Muslims in the West are also influenced by the local traditions of freedom of expression and defense of other's point of view though not necessarily the Muslim viewpoint. A maverick in the west is often tolerated and sometimes even celebrated rather than ostracized. The solution for heterodoxy does not merely lie in an attitudinal change. The emergence of a model Muslim state that is just, pluralistic, practices democracy based on Islamic principles (Shuracracy), is successful economically and has clout and dignity in world affairs would be the best antidote for many of the extreme trends among Muslims. Muslims would look to this successful role model and may stop trying to replicate the past. Would the monumentally self centered and often Machiavellian worldview of the dominant political culture in the West allow that to happen? Would a Muslim state overcome its internal challenges and emerge as a role model for Muslims today? Once again the answers are unclear. Currently the only candidate state for this role is Malaysia. Turkey under the leadership of modernist Muslims and not the illiberal secular military that rules it currently also has a remote chance. A united Muslim community (Umma) clearly is the first step before Muslims may fulfill the Quranic mandate of uniting the entire mankind.
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<br />AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1098695293476793802004-10-25T10:08:00.000-07:002004-10-25T02:08:13.476-07:00The Seven Phases of Prophet Mohammad's Life.The Seven Phases of
<br />Prophet
<br />Muhammad's Life
<br />Javeed Akhter
<br />Indeed there is for you in the Messenger of Allah an excellent pattern. (Qur'an 33:21)
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<br />Abbreviations used in this essay and the citation of the Qur'anic verses
<br />It is conventional for Muslim writers to use certain terms of respect and endearment when addressing the Prophet Muhammad, his companions and other Prophets. This is part of the Muslim etiquette or Adab, which may be defined as the genteel culture, which evolved over centuries and became universally accepted and practiced over the entire Muslim world. Adab informs the social pattern of Muslims, including conversation, ways of interacting with elders and each other, the use of literature, and dress code among other things. The use of these terms of respect does not prevent the scholar from being objective in his analysis or when necessary, being appropriately critical. However it requires him to do so in a respectful manner, keeping a fair and balanced perspective, and making sure that the critique is honest and constructive. The following is a listing of symbols used in this book for the various terms of respect.Subhanahu wa Ta'ala (SWT): Glory to him the Most Hight; used with the name of Allah, or God.Salla Allahu Alayhi wa Sallam (S): We pray that peace and blessings be upon him used with the Prophet Muhammad's name.Alayh as-Salam (A): Peace be upon him; used for all other Prophets.The reader should assume that whenever the companions of the Prophet are mentioned it is the intent of the writer to use the phrase May Allah be pleased with him/her. The phrase is omitted only for better flow of the text.I have also decided to give the citation of the Qur'anic verses in the body of the text rather than in the footnotes for both better rhetorical flow and easier verification
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<br />Foreword
<br />By John O VollGeorgetown UniversityThe Prophet Muhammad (S) is recognized as having a very significant role in world history. In a widely discussed book identifying the one hundred most important people in history, he is listed in the first place. People view the Prophet from many different perspectives and write about him for many different reasons, and much has been written about him. It is clear that all about him recognize, whether they write to praise or to condemn him, that he is a major historical personality. Despite the vast body of works written about the Prophet Muhammad (S), there are some gaps. In particular, it is difficult to find a short introduction to the life of the Prophet written from the perspective of the believer but which also recognizes the contributions of contemporary scholarship by both Muslim and non-Muslim scholars. Such a work is needed by young adults and people who are unfamiliar with the historical and religious sources, but want to know more about the Prophet and his life. Javeed Akhter has succeeded in writing such a book for the use of Muslims and other interested people in countries like the United States where Muslims need such publications both to help educate their children and also to inform their neighbors. Akhter's approach is to concentrate on the different periods in the life of the Prophet. The seven phases of Muhammad's (S) life introduce the reader not only to the biography of the Prophet but also to important themes in Islamic life and history. In setting the stage at the beginning of the presentation, Dr. Akhter reminds the reader of the importance of maintaining a balance in the portrayal of Muhammad (S). While the Muslim reader is aware of the polemic that has been used by some non-Muslims to attack Muhammad (S) and justifiably rejects such falsehoods, Muslims are also reminded that excessive veneration is not appropriate. The Qur'an emphasizes that Muhammad (S) is "aught but a man" ( Qur'an 17:93). It is the theme of Muhammad (S), the exceptional and influential human being that guides Akhter through his presentation. It is unnecessary simply to summarize the writing of Dr. Akhter but it might be helpful to highlight some aspects of this biographical presentation. Akhter gives the reader a short but effective portrayal of the time in which Muhammad (S) lived. It was a time of moral confusion and disorganization among the major religious traditions in the Eastern Hemisphere. The most important humans in history have come at such times and the guidance that they provided in times of social and religious turmoil is what gave them their significance in history. It is of interest to note, for example, that all of the first five names mentioned in the list of the one hundred most influential people in history were people who articulated beliefs and concepts for the guidance of humans, rather than being great military conquerors. Four of the five - Muhammad (S), Jesus Christ, Buddha, and Confucius are commonly identified with the establishment of traditions of morality and faith, while the remaining person is Isaac Newton, whose influence came from presenting a new vision of life and universe. The power of the major leaders in history comes from their ability to help their fellow humans gain new insights into the nature of life and the universe which can help to resolve the great issues of their times. The truly greatest of these leaders are those who bring a vision that is not simply helpful during their lifetime but is understood by humans over many centuries to be a vision for other ages as well. The great prophets and teachers in history both represent a climax of the prior experiences and the gateway to a new era. These leaders thus fulfill the dual responsibility of providing a culmination, and a critique, of what has gone before and of defining new paths for humanity to follow. For Muslims, the content of this vision and message is revelation from God. The words of the Qur'an are not viewed as being the words of Muhammad (S). However, Muhammad (S) plays the role of the messenger and he also is the best exemplar of how humans should live within the guidelines of the revelation. It is for this reason that the specifics of Muhammad's (S) life assume importance for all people. Muslims from the earliest days treasured reports of incidents in the life of the Prophet Muhammad (S) and preserved them. Many of these accounts or hadith were collected and are the basis for later biographies of the Prophet. The hadith collections provide a great mass of details, and many tales were said by medieval Muslim scholars to not be "sound" traditions. However, as one major Western scholar has noted, "through the mass of all-too-human detail there shines out unmistakably a largeness of humanity, sympathy for the weak, a gentleness that seldom turned to anger save when dishonor seemed to be done to God, something even of shyness in personal intercourse, and a glint of humor all of which contrast so strangely with the prevailing temper and spirit of his age and of his followers that it cannot be other than a reflection of the real man. Akhter makes excellent use of the early biographies and stories about the Prophet's life to present an effective account of this "real man" who possessed a true "largeness of humanity". The seven phases of the life of Muhammad (S) as portrayed by Akhter show a human being who is distinctively human and facing the problems all humans face. The life of the Prophet becomes, as it has been for fourteen centuries, a model for others to follow. At the same time, the full spectrum of experiences in the Prophet's life as described Akhter goes beyond the life experiences of most individuals. Muhammad (S) was both persecuted and victorious. In tribulation, he is seen as brave, kindly, and humble and in victory he is generous and compassionate. As Akhter shows, in the phases of Muhammad's (S) life, he was a warner-exhorter, a warrior, a statesman, and a ruler, and in each of these roles he was successful in fulfilling his mission. It is this multi-dimensional character of his historical role that gave him, for example, the highest ranking in the list of the one hundred most influential people: "he was the only man in history who was supremely successful on both the religious and secular levels". The biography of the Prophet as presented by Akhter also provides a sound introduction to Islamic teachings. The primary source used is the Qur'an and the result is a good summary of many important aspects of Islam. By focusing on the life of a human being in the framework of guidance from the Qur'an, this biography also helps to highlight what many people have emphasized: Islam is not simply a set of creeds or beliefs, it is a comprehensive way of life. In the seven phases of Muhammad's (S) life, the reader can find how Muslims lived as a small minority in a non-believing society, as participants in a religiously pluralistic society, and as a majority community. The universality of the message of Islam is reflected in the life of the Prophet. Akhter has provided a helpful starting point for understanding both the message and the human through whom the message was revealed.
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<br />Editor's Note
<br />Dr. Javeed Akhter's book is unique because he delves deep into the psyche of the Prophet (S) and the actual physical manifestations of his thought processes during the different stages of his life. Also, it is invaluable for those who study the prophet Muhammad's (S) life, to shift paradigms and think about the events and decisions in his life in terms of stages of development, instead of merely a string of seemingly non-cohesive, random happenings. Unlike other biographies of the Prophet (S), Akhter, with the deeply personal and human passion characteristic of a true historian, creates not merely a visceral materialization of the Prophet (S), but also a very clear intellectual one.Clearly, it is near impossible for anyone to fairly describe the reach and significance, the struggles and ultimate success of the prophet Muhammad's (S) life. Dr. Akhter, however, offers a fresh perspective on the Prophet's life, and hence, his view is integral to the continued dialectic about the Prophet (S). One of the most stunning portrayals of the prophet Muhammad (S) I have ever found, and which this book, though through a different style, captures in full, is seen through a verse by the poet Sharaf ad-Din al-Busiri who wrote in praise of the Prophet:"Like a flower in tenderness, and like the full moon in glory, and like the ocean in generosity, and like time in grand intentions..." Sabreen Akhter
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<br />Acknowledgments
<br />I am grateful to many friends for encouraging me and providing valuable criticism of this work. In particular, I am very grateful to Dr. Asad Husain, Professor of Political Science at Northeastern Illinois University, Chicago, IL, and Chairman of the American Islamic College, also in Chicago, IL, for persistently motivating me to write this essay. Former Vice Chancellor of both Aligarh Muslim University and Osmania University in India, Syed Hashim Ali, was both enthusiastic about the project and provided important insights. A bright young man, Syed Mohiuddin Ahmed, also provided some very useful suggestions.Professor John Voll was kind enough to take time out of his extremely busy schedule and initially review the manuscript and later write a foreword for it. His comments provided me the scholarly peer review I was looking for.My daughter, Sabreen, toiled away for many hours editing this essay, and along with my eldest daughter, Nausheen, gave me the young Muslim's perspective that was so invaluable in providing focus to this topic. I am also grateful to my wife, Naheed, for bearing with my complete indulgence in this project. My mother, Mrs. Akhtary Razzak, and my late father, Dr. A. A. Razzak, whom I have always loved and revered, have also always inspired me. Javeed AkhterOctober, 2001Chicago
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<br />Objectives of this Review
<br />Scholars as well as the ordinary person in the West are starting to show an understanding and appreciation of Islam and its belief system. However their knowledge of Islam's Messenger, Muhammad (S), his personality and the nature of his mission remains woefully inadequate. Muslim scholarship on this subject has largely focused on anecdotal details of his life, and descriptions of his personality. Only sporadic attempts at analyzing and understanding the dynamics of his life have been made. Trying to gain insight into the "why" of his actions, rather than merely detailing the "what" and "how", is essential in extracting true lessons for those who have an interest in his complex and inspiring life. An understanding of Muhammad's (S) actions and the context in which they occurred is also essential in truly comprehending the message of the Qur'an, and what Islam is all about.The objectives of this analytical essay are twofold:a. To stratify his life into various "phases" based on the changing nature of his struggle. b. To attempt an analysis of the internal dynamics of his mission and extract its relevance to the current human situation.Muhammad's (S) life is uniquely different from those of the founders of the other major world religions in that he experienced all the trials and ease, hope and despair, near defeat and total victory that any human being can possibly experience. Rather than simply expounding theory and laying out principles, he was able to demonstrate through word and deed how one would act in different situations in life. These life experiences can be divided into various "phases," which are quite distinct and different from each other and are therefore clearly demarcated. An understanding of these phases can provide precedent, hope, and solace to those who seek to comprehend his mission and learn from it. The fact that among the major religious leaders of the world, Muhammad (S) was arguably the only one who lived in the light of history makes this an achievable objective. A review of these well-defined broad phases in his life, rather than particular incidents, is perhaps of better use to us today. In all of the phases he remained the exemplar of the ideals outlined in the Qur'anic message and an individual who set standards by his practice which he hoped all humanity would aspire to achieve. These phases may be briefly summarized as follows. First phase: The "the seeker of truth" deeply troubled by the problems facing humanity. The early part of his life before the initial revelation (Wahy) experience; the phase when he was deeply troubled by the status of society and spent much time pondering over it. Second phase: "The recipient of the mantle of prophethood/ the warner and the exhorter". The revelation and its immediate aftermath were a period of both great excitement and torturous self-doubt. Third phase: "The stoic optimist". The period of open invitation to Islam, and the brazen hostility it generated. He exhibited inspiring optimism while faced with the great frustrations of an excruciatingly slow progress in the spread of his message. It ends with the ascension (Mi'raj) episode that reconfirmed for him the validity of his mission. Fourth phase:"The pluralistic leader". An unexpected avenue for expansion of Islam opened with his Migration (Hijrah) to Madinah. A highlight of this phase was signing the covenant of Madinah that exemplifies his inimitable statesmanship and set standards for pluralism. Fifth phase: "The courageous yet reluctant warrior". This phase is marked by a clear change in the direction of his mission, both literally and figuratively, and the battles for survival (Badr, Uhud, Khandaq). The local Jewish communities played a crucial and tragic role in this phase. Sixth phase:"The statesman par excellence, and the Teacher". In this phase he signed a peace treaty with the Quraysh and reaped it's dividend. In this phase he exhibited the foresight and perspective to compromise and accept apparently humiliating conditions for peace, this quickly turned into his greatest victory. These few years of peace were marked by the largest increase in conversions to Islam. He proved himself as adept at being an administrator and lawmaker in peace as he was a leader and strategist in war.Seventh phase: "The compassionate ruler and spiritual leader". In this final phase he consolidated the remaining objectives before his death.I have a few additional observations. Although I have used numerous sources in compiling this essay, I have used the Qur'an as the primary and major source for the events of Muhammad's (S) lifetime. The Qur'an is essential to understanding Muhammad's (S) mission (risalah), just as the knowledge of his struggle is invaluable to understanding the Qur'an. His contemporaries often characterized him as the living embodiment of the Qur'an. The Qur'an and the Sunnah, in fact are as essential to each other as the body is to the soul. Additionally in this review, I have kept in mind the Prophet's (S) own admonition about any attempts at deifying him; "Allah condemned the Jews and the Christians, because they built places of worship upon the gravesites of their prophets." Muhammad (S) was very conscious of keeping a clear distinction between his words and the divine words he received through the revelatory experience, and made it certain that no one confused one with the other. Finally, when I shall discuss the 'seven phases', I am not attempting to demonstrate any type of parallelisms with the number seven, as is done in some Islamic mystical literature. (Seven heavens; seven orifices in the human head; seven visible planets; seven intervals of a musical octave; seven days in each quarter of a lunar cycle). I could have used the words "many" or "various" however, I settled on "seven", as it appeared to be the most direct way of characterizing the results of my analysis.
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<br />Attitudes towards the Prophet Muhammad (S): The two extremes.
<br />Denigration, vilification and Worse In Karen Armstrong's book, Muhammad: A Biography, a marvelous job has been done of documenting and analyzing Western attitudes toward Muhammad (S). The following is a brief summary of the chapter titled "Muhammad the Enemy" in her book. The rise of Islam was a political threat, and a religious catastrophe to the Christian world of that time. Muhammad (S) was immediately labeled as the antichrist, the great pretender, whose reign would herald the Last Days. The prevalent view was that the antichrist would establish his rule in the temple of Jerusalem and mislead many of the Christians with plausible doctrines. In the Christian mind Muhammad (S) appeared to fit the prophecy of the antichrist perfectly. In a fear-ridden fantasy, Muhammad (S) was portrayed by the Christians as an impostor, a charlatan, a lecher, and Islam was portrayed as the religion of the sword. This fictional portrait of "Mahound" (synonym for devil) persisted at a popular level for a long time. Islam also raised a troubling theological question for the Christians: Where was the need for Islam and how could God allow this "impious faith" to prosper when He had already given the world a chance for salvation through His grace and the vicarious atonement of Christ? By the end of the eleventh century, as Europe was beginning to rise, the wars of Reconquista had begun. In 1085, Alfonso VI conquered Toledo back from the Muslims, and in 1095, Pope Urban II (1088-1099) summoned the knights of Europe to liberate the tomb of Christ in Jerusalem and proclaimed the First Crusade at the Council of Clermont. Songs written at the time of the Crusades show the depth of ignorance about Islam. Muslims were depicted as "idol worshippers," bowing down before a trinity of "Apollo (the ancient Greek and roman god of prophecy, poetry, and music sometimes identified with the god of light and truth or sun), Tervagant (French word for a violent and overbearing fictional deity attributed to Muslims; it's English derivative termagant means quarrelsome or shrewish), and Mahomet!" In 1099 when the Crusaders conquered Jerusalem, Muslims were brutally massacred. The official words used to describe them were "filth" and "vermin." At a time when the positive myths of King Arthur, Robin Hood, and Charlemagne were evolving in the West, the negative myth of "Mahound" the enemy was already firmly established. The creation of an evil myth may have been necessary in order to define the myth of the "noble" Christians. Walter Lippmann, the notable columnist and social scientist, speculates that we tend to define "self" by first stereotyping "the other." Hence Islam became the despised reaction to benevolent Christianity. Muhammad (S) was claimed to have concocted miracles like that of the "white-bull," which terrorized the population and finally appeared with the Qur'an between its horns. One explanation given for the divine revelations he was receiving was that they were the result of epilepsy. Another story tells of a heretical monk named Sergius who presumably taught Muhammad (S) a distorted version of Christianity. The stereotyping was not confined to Muhammad (S) and the Muslims. At the same time, Christians evolved terrifying fantasies about Jews who were allegedly killing children and mixing their blood with Passover bread. In fact, the first Crusaders began their journey to Jerusalem by massacring Jewish communities along the Rhine valley. In the Lateran councils in 1179 and 1215, Muslims and Jews were linked together as common enemies. They were to wear distinctive clothing and not to appear on the streets during Christian festivals or hold public office. This type of early branding can be seen later in history during the Second World War. Early in the 14th century Pope Clement V (1305-14) declared the Islamic presence on Christian soil as an insult to God inciting further waves of violence and hatred. In 1492, Ferdinand and and Isabella conquered Granada and Spanish Muslims were given a choice of either conversion to Catholicism or deportation from their native land. Those who converted to Catholicism were nevertheless persecuted as crypto- Muslims for many years. There were signs of a schizophrenic attitude towards Muslims at the time. In Dante's "Inferno," Ibn Sina (Avicenna) and Ibn Rushd (Averroes) are in limbo with the virtuous pagans like Euclid, Ptolemy, Socrates, Plato, and Aristotle, while Muhammad (S) himself is in the eighth circle of the hell with the schismatics. In the sixteenth century, Luther saw the Pope and the Catholic Church as the real enemies of true Christianity. This, according to Luther, had allowed the Christians to be open to Islam. Many of the Christians including Luther continued to see Islam as a failed version of Christianity. At the end of the seventeenth century, and the early eighteenth century, during the Renaissance period (the age of Enlightenment), the Bibliotheque Orientale written by Barthelmy d'Herrbelot, appeared with the following disappointing description under the entry "Mahomet." "This is the famous impostor Mahomet, author and founder of a heresy, which has taken on the name of religion, which we call Mohammadanism"... surely not an enlightened description of Muhammad (S). In the next century relatively fair interpretations of Islam started appearing in the West. In 1708, Simon Ockley, the well-known English Arabist, published the first balanced book, History of the Saracens, that gave a just account of the history and spread of Islam. In 1734, George Sale published a fairly accurate translation of the Qur'an titled The Koran, commonly called the Alcoran of Mohammed.... However, he appended to this translation, a highly vituperative essay titled A Life of Mohammed. In this essay he wrote " when the character of Mohammed is attentively surveyed----it is so shocking that it is a wonder that the country of his nativity has not been buried in oblivion. Any country would have blushed to produce such a monster." During this century, another "fantasy" about the Prophet began to emerge. According to this new fantasy, Muhammad (S) was a great military hero not unlike Julius Caesar and Alexander the Great, who had made up the religion to become the master of the world. Needless to stay it fed into the stereotype of Islam as a militant religion. At the end of the eighteenth century, Edward Gibbon, the greatest English historian of his time and author of The History of the Decline and Fall of the Roman Empire (1776-1788) , which praised the monotheism of Islam and started giving the Muslim venture its proper place in history. Thomas Carlyle (1795-1881) , Scottish essayist, historian, and an influential social critic defended the Prophet in On Heroes, Hero-Worship, and Heroic in History, but dismissed the Qur'an as the most "wearisome, confused jumble, crude, incondite; endless iterations, long windedness, entanglement, ---- insupportable stupidity in short." The "colonial spirit," driven by a belief in racial superiority, and a mission to civilize the barbaric native inhabitants of the conquered territories, characterized the nineteenth century. During the French Revolution, Islam continued to be seen as "the opposite of us." In the Qur'an, the European authors during the French Revolution concluded, there was "neither a principle for civilization nor a mandate that can elevate character." In the nineteenth century Washington Irving (1783-1859), one of America's more admired writers of fiction and folklore was fascinated by Prophet Muhammad's (S) persona and wrote a biography of him. Irving became interested in Islam when he arrived in Spain as diplomatic representative of the U.S. during the winter of 1823. From entries in his diary we learn that Irving spent at times whole days writing the legend of "Mahomet". In 1831 he submitted a complete manuscript for publication that because of disagreements with the publisher remained unpublished until 1849. The self-righteous, intolerant, Crusader mentality of the twelfth century, which regarded Muslims as a hated enemy and Muhammad (S) as an impostor, continued into the twentieth century. When the British General, Edmond Allenby arrived in Jerusalem in 1917 he announced "Now, the Crusades are over". Similarly demonstrating the animus of Christianity against Islam, the French commander Gouravd on arrival to Damascus in 1920, immediately marched to Saladin 's (Sultan Salahuddin Ayyubi) tomb and cried, "Nous revenous, Salladin."(We have returned O Saladin!). Although European Christendom harbored many myths about Muhammad (S), and continued to regard Muslims as their enemy, the Muslim world itself was relatively unaware of the extent of Christian prejudice and animosity toward them until just 200 years ago (the Crusades had a relatively local impact upon Muslims). After all, the Qur'an had taught the Muslims to respect the Jews and Christians as the "People of the Book". They assumed incorrectly that this sentiment would be automatically reciprocated. Initially, as the Muslims started realizing the extent of this prejudice, their feelings were mixed; there was a great admiration for Western liberalism (most notable Muslim intellectuals in the past century or two were liberal), as well as increasing sense of dismay at being the targets of unjustified stereotyping. As the "double standards" and "selective morality" of the West became more widely evident, more recently during the political and religious conflicts in Palestine, Bosnia, Kosova and Chechnya, much of the initial goodwill towards it was lost. The West continues to generate new stereotypes of the Muslims, such as the oil rich sheik of the '70's, the fanatical Ayatollah of the 1980's, and the religion which kills creativity and freedom of speech, after the Rushdie affair. Some scholars continue to publish prejudicial essays and books on Muhammad (S) and the Muslims. There is a refreshing trend of a growing number of scholars, however, who are making an honest and non-prejudicial attempt at understanding Islam. They are generally objective, fair and empathetic in their writings. These include, Louis Massignon, H.A.R. Gibb, Henri Corbin, Marshall G.S. Hodgson, william G. Milward, Wilfred Cantwell Smith, Annmarie Schimmel, Ralph Braibanti, John L Esposito, John O Voll, Yvonne Haddad, Karen Armstrong, and many others. Although they remain a minority, they represent a historically significant phenomenon. The Other Extreme: Near DeificationAs the West distorted the image of Muhammad (S), it experienced a different transformation in parts of the Muslim world acquiring a cosmic status. Wilfred Cantwell Smith's observation describes quite accurately the attitude of many Muslims toward Muhammad (S) when he says, "Muslims will allow attacks on Allah. There are atheists, atheistic publications, and rationalistic societies. But to disparage Muhammad (S) will provoke from even the most 'liberal' sections of the community, a reaction of blazing vehemence." The Qur'an itself is quite clear about the role of the Prophet. He is neither a divine presence nor an angel, but a human being and a Messenger:
<br />"-Say: Glory to my Lord! I am aught but a man, sent as a Messenger." (Qur'an 17: 93) "They ask thee, 'When is this Hour (the Day of Judgment) to happen?' Of which you speak so often? (Say) Its time is known only to thy Lord- thou art but a warner to those who pay heed.". (Qur'an 79: 42-45.) Yet, among many works of devotional writings and poetry, the Prophet's persona became nearly divine. The religion of Allah (Din of Allah), in a way, was seemingly replaced by the religion of Muhammad (S) (Din of Muhammad (S)). The veneration extends even to the preservation and periodic of viewing of relics like the Prophet's hair. (For example a well-known shrine in Kashmir is called the Hadrat Bal Masjid: Mosque of the Prophet's hair). This excessive veneration may be understood better by a typical quote from a renowned Persian poet, Mawlana Nur ad-Din Abd ar-Rahman Jami (1414-1492). "The sky became curved because of prostration before Muhammad The ocean is only a water bubble from Muhammad's generosity. The moon is a reflection of Muhammad's beauty. Musk is a little whiff from Muhammad's mole and tresses." As Annmarie Schimmel observes with uncommon insight, this type of veneration of great religious leaders is understandable and not uncommon. She further elucidates that "the charisma of a true religious leader can be better recognized from such legends (legends crystallized around a nucleus of factual material) than from dry facts of his life" . Although the love, affection, respect and loyalty for him is genuine and passionate and touching to behold, some Muslims don't realize that in their acts of excessive veneration, they come dangerously close to deification. Paradoxically, these attitudes negate both the Qur'an and Muhammad's (S) intent as to how he should be remembered. Muhammad's (S) hope was that he would be remembered as the final Messenger of the Lord almighty, the Warner, the Teacher, the Exhorter and the Exemplar par excellence, but not someone to be hero worshipped or deified: a subtle but important distinction. His greatest attribute may have been that he was unafraid to be a human. He appeared to be conscious of the fact that to deify a person is to create an excuse not to emulate him or aspire to reach the standards of excellence set by that individual, thus violating the fundamental expectation that his example would be followed.
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<br />Chapter I: The Search for Light in a Period of Darkness
<br />The Seeker of Truth
<br />The purpose of this article is not to review world history at the time of the advent of Islam, therefore my comments here are necessarily broad and sweeping in character. Nevertheless the Seventh century appears to have been a time of world wide moral confusion and decay. Christianity had divided into various sects and factions and controversies surrounded the personalities of Jesus and his mother, Mary. The Roman Catholic and Eastern Orthodox churches exhibited deep prejudice against each other and much intolerance. In Persia, absolutism of the monarchical system influenced and controlled most aspects of the society, and Zoroastrianism was unraveling. In addition to internal turmoil, Christianity and Zoroastrianism were in a constant state of friction. India and China were similarly morally adrift. India had thrown out Buddhism out of its birth land, and the old polytheistic practices were resurgent. The oppressive caste system, which Buddhism had revolted against, was as entrenched as ever. In China, a great flowering of the arts, music and dance was occurring, while at the same time there was general moral confusion. Many Chinese individuals claimed to be the followers of all of the three prevailing traditions, Confucianism, Taoism, and Buddhism. Buddha had been turned into an object of worship and huge statues depicting his likeness were commonplace; a surprising turn of events for a non-theistic religion whose founder had never claimed divinity, or prescribed idol worship. The Arabian Peninsula, with the exception of Yemen, which was on the caravan route, was in darkness. Little was known about it to the outside world. Polytheism and idol worship were rampant in Arabia, so was tribalism and unrestrained pursuit of wealth and power. Most Arabs were nomads, with the tribal structure assuring them security. This stability was based largely on the tradition of "blood vengeance," which invariably resulted in an endless cycle of revenge. Society seemed even harsher in the cities. There were only a few cities like Makkah, Yathrib (later Madinat an-Nabi, city of the Prophet or for short Madinah), and Ta'if. A small number of rich and powerful families controlled the economy. Many of the poor were eternally entangled in a web of usury riba. This system of riba turned them into virtual slaves. Slavery itself was commonplace. Women's status was also extremely deplorable and they were treated largely as chattel, which was essentially another form of slavery. Marriage, inheritance, and divorce laws reflected the chauvinistic attitudes prevalent in the society. For example unlimited polygamy was widespread, primogeniture was the rule and sons often inherited their father's wives. A husband could stop conjugal relations with his wife and abdicate all responsibilities toward her without divorcing her and letting her go free. This cruel treatment of wives called zihar (turning your back on something) was widely practiced. Although females were oppressed and abused routinely, female infanticide was commonplace, and male progeny was a source of pride and status in society, the majority of deities were female. The three major deities, al-Lat, al'-Uzza, and al-Manat were considered the daughters of Allah.
<br />Have you seen al-Lat and al-Uzza and the third Manat?What for you the male gender and for Him the female! (Qur'an 53: 19-21.) The Qur'an refers to the practice of burying alive infant girls by posing this poignant question;
<br />When the female infant buried alive will ask for what crime was she killed? (Qur'an 81:8-9)These injustices, inequities, and cruelties weighed heavily on the shoulders of at least some of the individuals living in Arabia. In spite of rampant polytheism and idol worship, some did have a concept of a transcendent God whom they called Allah. The Qur'an refers to this in the following verses:
<br />" If indeed thou ask them who has created the heavens the earth and subjected the sun and the moon (to His law), they will certainly reply, Allah. How are they then led away (from the truth)? Allah enlarges the sustenance (which He gives) to whichever of His servants He pleases; And if indeed thou ask them who it is that sends down rain from the sky, And gives life therewith to the earth after its death, they will certainly reply, Allah! But most of them understand not. What is the life of this world but amusement and play? But verily the home in the Hereafter - that is life indeed, if they but knew Now if they embark on a boat they call on Allah, making their devotion sincerely to Him. But when He has delivered them safely to land behold they give a share of their worship to others! ---". (Qur'an 29: 61-65)Ibn Ishaq records that there were at least four individuals in Makkah who had turned away from idol worship and polytheism and had adopted the monotheism of Prophet Ibrahim (Abraham). They included the important figure, Waraqah bin Nawfal, who later verified the authenticity of Muhammad's (S) Prophethood. These people were called the Hanifs (the upright men or those who has turned away [from idol worship]). Born in 570 C.E. Muhammad (S) was orphaned early in his life and was raised initially by a loving but poor grandfather Abd al-Muttalib and later by his Uncle Abu Talib. In these early years Muhammad (S) emerges as a quiet, thoughtful and introspective individual. He earned a reputation for being trustworthy (this earned him the title al-Amin), diplomatic and wise. There was an incident in his youth, during the rebuilding of the Ka'bah when a dispute arose over which tribe should place the "Black Stone" (al-Hajar al - Aswad) back in its previous spot. Muhammad (S) solved the problem by placing the stone on his cloak and asked members of all the tribes to lift it up. He then laid the stone in its designated spot himself.He proved himself a conscientious and successful businessperson and caravan leader. This business acumen and his widely known reputation of trustworthiness thoughtfulness and gentility attracted the attention of Khadijah. An exceptional woman, Khadijah was a prominent businesswoman in a misogynist society. She had been married twice before and was a widow. Her marriage to Muhammad (S) was very fruitful and lasted until the rest of her life. They had six children, two sons 9who died as infants) and four daughters (Zayanb, Ruqayyah, Umm kulthum and Fatima). Although married to a wealthy woman, the Prophet continued to lead a frugal life and spent much time in meditation. His favorite place for meditation was the Hira cave about three miles from Makkah. He would spend the entire month of Ramadan (the ninth month of the lunar calendar, and later the month during which Muslims were ordained to fast in order to practice abstinence and self-discipline to attain personal piety) meditating in this cave. This practice of meditating in seclusion, striving for wisdom and righteousness was common among the Arabs and was called "Tahannuf." The cave of Hira was where he received his initial revelation. However after he received the first revelation, which was in essence a call for action, the Prophet never went back to the cave. It is difficult to resist drawing analogies between the seventh century world and the state of the human morality in today's world at the turn of the new millennium. The nuclear man-woman, two-parent family, as a core unit of society has eroded seriously in the West. Brazen sexual exploitation in the media is commonplace and illicit sex condoned and even accepted. Violence at home, against women, children, and violence in the streets, is frightfully routine. Substance abuse is widespread, with United States as the largest consumer of drugs in the world. Alcoholism is rampant, especially among college students, with only feeble attempts being made to address the problem. The lessons from the AIDS epidemic are being swept under the rug of political correctness. African- Americans have been liberated as slaves for a century and a half, yet many are still trapped in an unending cycle of poverty and discrimination, which is in a way a form of economic slavery. Because of a system that allows unrestrained growth of wealth without encouraging proper redistribution, economic disparities and injustices continue to grow at an alarming rate. There are many excellent characteristics in Western societies, especially in the US, particularly freedom of thought, speech and assembly, a tolerant attitude toward eccentricities in human nature and an ambition to be a just and compassionate society. Many of these qualities, especially freedom of speech and thought and pluralism, are sadly lacking in many Muslim societies. Nevertheless the moral and socio- economic scene of today's world is uncannily similar to seventh century Arabia before the advent of Islam. The unraveling of the moral fabric in today's society must weigh heavily on the minds of individuals with insight. They can draw personal solace and inspiration from the Prophet's life. The Arab tribal society of the Seventh century, whose structure was based on greed, debauchery, and violence, was changed in a very short time, by the Prophet, into a society with one of the highest moral standards in history. Compassion, humility, devotion to God and egalitarianism replaced the old well-entrenched tribal attitudes of pride in wealth, family and class, cruelty toward fellow humans and self-centered behavior. Women, for the first time in history, had rights and dignity, and the vulnerable and weak sections of the society were protected. Sexuality was removed from public prurience and became private and wholesome. Wealth was re-circulated so that even the smallest capillaries of the society were infused with energy and indigence became nearly extinct. Those who are receptive to learning from Muhammad's (S) mission can draw inspiration and hope to reform the society they are living in. Their biggest challenge, however, would be to grasp the core values of his message by removing the accretions of cultural practices, vagaries of time and historical events that have confounded it. They cannot turn to any of the modern Muslim nations to search for paradigms of Muhammad's (S) community during his life. In fact in many Muslim countries and communities, anthropologists and social scientists discern the perplexing paradox of rapidly increasing enthusiasm for Islam and respect for Muhammad (S), and the persistence of very high levels of corruption, tribalism, violence, intolerance and injustice, which are the antithesis of the very ideals he preached and practiced in his life. If the thoughtful analyst is successful in this attempt at understanding the core values of the Prophet's message, then he is likely to come up with dynamic and innovative solutions to current and future problems. The approach by most Muslims at solving current problems has been imitative rather than innovative. The lessons the analyst obtains are likely to have universal value and applicability, as human needs and problems are essentially the same regardless of color, ethnicity, race or religion or the century or millennium in which the person is living.
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<br />Chapter II: The Revelation (Wahy) an Its Immediate Aftermath
<br />The Recipient of the Mantle of Messengerhood, The Warner and ExhorterThe first revelation (Wahy) in the cave of Hira, in the vicinity of Makkah, marked the beginning of Islam. The instrument of (Wahy) continued to be the primary source of guidance he received over the next twenty-three years.
<br />"It is not in man's power that Allah should converse (directly) with him except by means of Revelation (Wahy) Or from behind a veil, Or by His permission, He sends a Messenger (Angel Gabriel) to reveal what He will: For He is supremely wise." (Qur'an 42:51) The (Wahy) took many forms. The Prophet reported, "Revelation sometimes comes like the sound of a bell; that is the most painful way. When it ceases, I have remembered what was said. Sometimes it is an angel who talks to me like a human, and I remember what he says." The words he heard during that first revelation in the cave have been immortalized in the Qur'an.
<br />"Iqra' (Recite) in the name of your Lord (The Nourisher and Sustainer), Who has created (all things) He has created humankind from a clot (fetus) Recite! And your Lord is the most generous Who has taught (mankind) by the pen He taught humankind what he knew not" (Qur'an 96:1-4). It is clear that for the Prophet the Wahy was an awe-inspiring experience. He felt physically crushed by it and was emotionally overpowered by the weight and majesty of the message as it sank into his psyche. The words that Khadijah used to reassure Muhammad (S) when he went home after the first revelation, obviously shaken by the experience, are particularly insightful. When Muhammad (S) cried out in anguish, "'Woe, have I become a poet or am I possessed?" Khadijah answered, "'Allah will never disgrace you thus. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist those afflicted by calamity." With this first revelation in 610 CE, at forty years of age, the second phase in Muhammad's (S) life began; a phase of private preaching of Islam. Along with this discreet spread of Islam came hardship, and continuing self-doubt and need for reassurance. Muhammad's (S) doubts about the nature of what was happening to him must have been exacerbated during a long period (six months to two years called fatrah or break) without any revelation. In addition there must have been a sense of absolute loneliness. Any individual who sets out with a vision that truly is unique will be predictably lonely in the beginning. It is the very uniqueness of the mission, which makes one lonely. Frequently, the individual is the victim of derision, sarcasm, and jest. Most charismatic leaders have had to go through this phase of loneliness, uncertainty and sometimes depression. Approximately six months after the initial revelation came the following exhortation to pray and a warning of the profound and difficult nature of the message he was to receive.
<br />"O thou enfolded in thy mantle Keep awake in the night, but for a portion of it- a half of it or less Or a little more than that; and intone the Qur'an in measured tone We shall charge thee with a weighty message". (Qur'an 73:1-5) Khadijah had instantly accepted the divine nature of the revelation. A small number of Quraysh followed suit surreptitiously. The most influential among those who accepted Islam early on was Abu Bakr. He was typical in many ways of those who tended to accept Islam. He was serious-minded, thoughtful, and given to introspection-someone who had already been searching for the truth. Some of the others who accepted Islam were from the group mentioned earlier called the Hanifs. Muhammad (S) also started praying using physical postures quite different from the prevalent Qurayshi methods. Initially the prayers were offered in the privacy of homes or in secluded spots. Once one of Muhammad's (S) uncles accidentally stumbled upon Ali who was in the act of prayer. Somewhat puzzled at the unfamiliar activity, he wondered what was going on, to which Ali ibn Abu Talib replied that he had been taught by Muhammad (S) to pray according to the rituals of Ibrahim (as), a figure who was well known to the Arabs. The tendency in Islam toward finding commonalties with Judaism and Christianity through their shared Abrahamic (Ibrahimi) tradition was present from the very beginning. As mentioned earlier, Christians and Jews are referred to in the Qur'an by the phrase, Ahl al-Kitab (the people of the book) which gives them a special and higher status than the followers of other religions. Excitement and Self DoubtIt seems Muhammad's (S) overwhelming sense of these first three years after the revelation is of awe at the majesty of the revelation, a great sense of excitement, but also of torturous self-doubt. The Qur'an alludes to this and consoles Muhammad (S) in the poignant Surat ad- Duha (The Glorious Morning Light),
<br />"By the glorious morning light, And by the night when it is still, Thy Lord has not forsaken thee, nor is he displeased. Verily the end will be better for thee than the present. And soon will thy Lord give thee that which will please thee. Did he not find thee an orphan and give thee shelter. And found thee wandering (lost) and give thee guidance. And found thee destitute (in need) and made thee independent." (Qur'an 93: 1-8) The hope and promise of a future as glorious as the morning light after a dark night suffuses and illuminates both this and the following surah," The Broadening" in which the Qur'an reminds Muhammad (S) that,
<br />"There is ease after each difficulty, Indeed ease after each difficulty." (Qur'an 94: 5-6) The first three years after the initial revelation were ending. The early doubts had finally melted away. There was a small but dedicated group of believers and the time appeared to be ripe for taking the message to the public.
<br />"Therefore expound openly what thou art commanded... And turn away from those who join false gods with Allah." (Qur'an 15: 94) There was also the order to spread the message to one's close relatives.
<br />"And admonish you nearest kinsmen." (Qur'an 26: 214)And hence these trepidations of the first few years came to an end and the next phase of his life started, which was marked by a more open style of invitation to Islam and a concomitant and predictable increase in hostility and resistance from his opponents. It is both fascinating and revealing that even the individual who would later be rated as the most influential man in human history had these initial periods of doubt and uncertainty about his mission. It was the reassurance from the Qur'an and the confidence and support of his wife Khadijah , and his close companions which provided him the support he needed-surely a lesson for us lesser mortals!
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<br />Chapter III: Open Invitation and Brazen Hostility
<br />The Stoic OptimistMuhammad's (S) first attempt at public invitation (da'wah) was when he climbed atop a hill near Makkah and addressed the gathering, "O! the people of Quraysh. If I were to tell you that I see a cavalry on the other side of the mountain, would you believe me?" When they answered in the affirmative, he said, "Know then that I am a warner and that I warn you of a severe punishment... unless you affirm that there is no God but Allah." Though Muhammad's (S) plea had a sense of urgency, the Quraysh decisively rebuffed him.Muhammad's (S) second effort at proselytization was to his relatives and tribe at a banquet he gave at his home. This invitation also was ignored. Ali , who was then merely a boy, was the only exception and offered to be Muhammad's (S) helper, incurring the derision of those present at the meal.Although neither of the two invitations had a significant immediate effect, the word spread. Hardly a day would pass by without someone joining the fold of Islam. The Quraysh became increasingly alarmed at this trend. The new religion posed a great threat to the hegemony of the Quraysh over Makkah. The Quraysh held the honor of being the social and religious leaders of the Arabs. Their family was sometimes called the "family of Allah," or "Allah's neighbors", and held all the important positions which had to do with administration of the Ka'bah and performing of the rituals within it.Another reason why the Quraysh were opposed to Islam was envy. The Quraysh could not reconcile themselves to the fact that a poor orphan was the recipient of the revelation and not one of their rich and powerful leaders. Envy and ignorance have always been the root cause of stereotyping and blind hatred.
<br />"Also they say, Why is not the Qur'an sent down to some leading man, In either of the two cities?" (Qur'an 43: 31)They also looked down upon Muhammad (S) because he did not have a surviving male progeny, since both his sons from Khadijah died before they were two years old.The most important reason, though, was that the morality which Islam was advocating in its oft repeated dictum, "Believe and live righteously," was a direct attack on the lifestyle of the rich and powerful in the community. The challenge which Muhammad (S) presented, as Hodgson points out in his book The Venture Of Islam was to "rise to a level of personal moral piety such as had occurred to few to dream of. He (Muhammad) (S) presented it as a real possibility for human beings. And he presented it in a concrete, tangible form in which, by an act of will, they could adopt a new ideal practically". In a society where pride and conceit, lying and deceit, sexual decadence and mindless cruelty were the norm of the day, and compassion and mercy were looked down upon as character flaws, Qur'an's challenge of building up morality and changing long entrenched personal behavior proved to be both threatening and infuriating to many of the prominent leaders of Makkah.In spite of their anger and frustration, the Makkans were leery of physically harming Muhammad (S). As he was under the protection of the tribe of Banu Hashim, killing Muhammad (S) would start the tribal cycle of revenge killing which could go on ad infinitum. Moreover as the total number of Muslims at that time was only about forty to fifty, Muhammad (S) was not considered a serious threat. This, however, did not prevent the Quraysh from plotting against him constantly. Qur'an talks about one such individual, who was prominent in opposition to Muhammad (S). (Some exegetes believe this individual was Walid ibn Mughayrah.)
<br />For he thought (and) he plotted And woe to him how he plotted Yea woe to him how he plotted Then he looked around Then he frowned and he scowled Then he turned back and was haughty Then said he " this (Qur'an) is nothing but magic This is nothing but the word of a mortal. (Qur'an 74: 18-26) As part of a campaign to destroy his credibility, Muhammad (S) was maligned as a poet, a soothsayer, and a possessed man.
<br />So go on with thy mission (O Prophet) for thou art not by the favor of thy Lord either a sooth-sayer or one possessed. (Qur'an 52: 29-30)I swear by the stars and their rising and setting, And by the night as it falleth, And by the dawn as it brighteneth. This is verily the word of an apostle, gracious by nature, endowed with wisdom emanating from the Lord of the throne: Deserving of obedience and trust. And your compatriot is not possessed. (Qur'an 81: 15- 22)The Quraysh would frequently dump filth and garbage on Muhammad (S) and spread thorns in his path. It is fascinating to note how stoic and patient Muhammad's (S) response to these types of provocation was. Once when he noticed that the woman who would routinely thrown thorns in his path had not done so, he went over to inquire if she had become ill.The poor and unprotected among the Muslims, especially the slaves, were brutally tortured. One notable example was the torture of Bilal. Every time pain was inflicted on him, his response, referring to Allah, was "Ahad" (One and only One). Some of these Muslims succumbed to this physical abuse. It is indeed extraordinary that these early followers of Muhammad (S) were so steadfast in their beliefs that they would endure this torment sometimes until it proved fatal. It is worth noting that by then, only a small portion of the Qur'an had been revealed. This was before the battle of Badr and other victories, which means that none of these early converts knew if Islam would survive as a religion.Another tactic that the Quraysh employed to attempt to modulate Muhammad's (S) behavior was bribery. This prompted the famous retort by Muhammad (S), which is recorded by Haykal , "By Allah, if even they place the sun in one hand and the moon in my other hand, I will not be dissuaded from my mission." One benefit of Muhammad's (S) incessant public humiliation and his patient acceptance of it, was the conversion to Islam of Hamzah bin Abdul Muttalib. Hamzah a prominent and powerful individual in Makkah could not stand to see his cousin being abused any longer. Within a few days of Hamzah's acceptance of Islam, Umar Ibn al-Khattab, who would become the second Khalifah (Caliph) of Islam, also became a Muslim. Initially angered by his sister and brother- in- law's becoming Muslim, he was quickly metamorphosed when he heard the following Verses:
<br />"Whatever is in the heavens and on earth, Let it declare the praises of Allah, For He is the exalted in might, the Wise, To Him belongs the dominion of the heavens and the earth, It is He who gives Life and Death, and He has power over all things..."(Qur'an 57:1-5) He had never heard anything as eloquent, compelling and majestic as these verses.Migration To Abyssinia (Ethiopia) Of Some Muslims (the First Hijrah) The continuous persecution lead to the first migration of Muslims to Abyssinia (modern Ethiopia). This occurred in the fifth year of the revelation. Fifteen individuals, eleven men and four women, were in the group, which traveled on a merchant ship to Abyssinia. The objective was not merely escaping persecution. It appears to have been at least partly an attempt to spread Islam. In fact, some of the most persecuted Muslims like Bilal,'Amr and Yasir did not migrate. Amongst those who migrated were prominent people like Uthman ibn 'Affan who was clearly not at risk of being persecuted. Abyssinia may have been chosen as a country to migrate to as the Christian king Negus, who was known for his tolerance and generosity, ruled it. In addition, Muslims felt more empathetic to Christians than to any other contemporary religious group because of the commonalties between the two religions.The Quraysh decided to pursue the Muslims vigorously and make an example out of them. They petitioned Negus for the Muslims' repatriation back to Makkah. This lead to a court appearance by the Muslims and a dramatic dialogue between them and Negus. When Negus asked, "What is this new religion which is against both idol worship and Christianity?" Ja'far ibn Abu Talib, (Ali's [ra] brother), replied in part, "...We were ignorant, we would worship idols, eat carrion, indulge in every possible indecency. We would be cruel to our neighbors and relatives and would oppress each other and the strong would exploit the weak. Amongst us was born someone whose truthfulness and reliability became widely known. He invited us to Islam and urged us to give up idol worship, be truthful, stop being bloodthirsty, stop usurping the orphan's wealth and property, provide help to our neighbors, stop calumny against pious women, establish regular worship, practice abstinence, and give charity..."When the Quraysh saw how impressed Negus was by this statement, they played their ultimate card. They tried to incite Negus, a good Christian, by stating that Islam was disrespectful to Christ ('Isa). Negus challenged the Muslims to recite what the Qur'an said about 'Isa (as). Ja'far ibn Abu Talib recited a few verses from Surat Maryam (Mary):
<br />"Thereupon, she made a sign towards him (the newborn baby Jesus, suggesting that they should speak to him rather than to her). They said, 'How shall we speak with one who is in the cradle, a mere infant?' The babe said, 'Verily, I am the servant of Allah; He hath given me the Book, and hath made me a Prophet. And he hath made me blessed wherever I be, and enjoined on me regular prayer, and alms as long as I live, and to be duteous to my mother; And He hath not made me to be overbearing, or depraved. And blessed I am the day I was born and the day I shall die, and the day I shall be raised to life." (Qur'an 19: 29-33).The eloquence of the verses deeply moved Negus' and his court and won the Muslims a safe stay in Abyssinia. Over the next few years, approximately eighty-three Muslims migrated to Abyssinia. Many of them returned to Makkah when they heard a rumor that the pagans of Quraysh had accepted Islam. The rumor is linked incorrectly to the infamous and fictitious incident of the satanic verses. (See appendix)Siege in Abu Talib's tribal abode. (Boycott By Makkans of Muhammad's (S) Clan) In spite of all the hostility of the Quraysh the number of Muslims kept increasing slowly. The Quraysh in the seventh year of the mission decided to try a different tactic to stop the spread of Islam. To stop Muslim contact with the outside world they physically isolated Muhammad (S), his followers and his uncle Abu Talib's tribe in the part of Makkah where they had their homes. They cut off food supplies to the clan and shut down trade and all social contact with its members. This siege would go on, the Quraysh declared, until the tribe rescinded their protection of Muhammad (S) and handed him over to be punished.This which siege lasted for three long years and must have at times appeared endless and hopeless, but eventually, many of the less militant elders in Makkah could not stand to witness the misery of Abu Talib's clan any longer. The steadfast support shown to Muhammad (S) by his clan must have impressed them and so they decided to remove the sanctions. Reconfirmation of the mission and rejuvenation of hope (Isra'/Mi'raj). It was now ten years after the revelation and the ordeal of the siege was over. However the attempts at spreading the message of Islam and gain new converts were advancing at a very slow pace. It was in this period of darkness and despondency that Muhammad (S) had the experience of the night journey (Isra') and of the ascent through the heavens (Mi'raj).
<br />Glory be to Him who conducted His servant by the night from the holy mosque (in Makkah) to the distant mosque of al- Aqsa (in Jerusalem) The precincts of which We have hallowed that We might show him a few of our signs Verily He is all hearing all seeing. (Qur'an 17:1)Whether the experience was physical or spiritual is immaterial. It is, however, relevant that it renewed Muhammad's (S) confidence in his mission and restored his sense of hope. The limits of time and space disappeared and he could perceive the unifying and eternal nature of the message of Islam. The entire universe was gathered up and laid out before his eyes and the continuity of the message and its finality were reaffirmed. The morning following this profoundly mystical event, it was reported that his face was radiant with joy.This event did not end the years of anguish. Soon, (possibly in the year 619 C.E) two of Muhammad's (S) most important supporters, his uncle Abu Talib and his wife Khadijah died. The Messenger would remember it as the "Year of Grief". With their deaths an exponential increase in physical hardship and humiliation was heaped upon Muhammad (S).Hoping to find a friendlier audience elsewhere Muhammad (S) made a trip to the city of Ta'if, alone. There he ran up against the hostility of the local tribal leaders. They incited the rabble in the streets to taunt him and throw stones at him, forcing him to seek refuge in a vineyard. The prophet Muhammad (S) turned to his Lord in despair and pleaded:
<br />"O Allah, To Thee I complain of my weakness, my lack of resources and my lowliness before men. O most Merciful! Thou art the Lord of the weak and Thou art my Lord. To whom wilt Thou relinquish my fate! To one who will misuse me? Or to an enemy to whom Thou hast given power over me? If Thou art angry with me then I care not what happens to me. Thy favor is all that counts for me. I take refuge in the light of Thy countenance, by which all darkness is illuminated. And the things of this world and next are rightly ordered. I wish to please Thee until Thou art pleased. There is no power and no might save in Thee". Muhammad's (S) return to Makkah from Ta'if was impossible without the renewal of tribal protection. Muhammad (S) asked and received protection from a non-Muslim man named Mut'im bin 'Adi. This surely must have been one of the grimmest periods of Muhammad's (S) mission, as nothing seemed to be going right. Two of the most important people in his life had passed away. The hostility of the tribes appeared to be reaching new crescendos all the time. Attempts to invite outside tribes appeared to be fruitless as well. The difficult period when Muhammad's (S) mission seemed to run into a series of dead ends had reached its lowest point. He didn't know that the long tunnel of despair was about to end and his mission would enter the next phase. This phase culminated in the migration to Madinah. The patience and stoicism Muhammad (S) displayed during this phase has been a source of strength to many a Muslim who has found himself beleaguered by apparently hopeless circumstances. The Prophet's interactions with non-Muslims `Mut'im bin 'Adi, Muhammad's (S) "protector" on his return from Ta'if to Makkah, was one of many non-Muslims who helped Muhammad (S) during his mission.Abu Talib, his uncle and mentor, never accepted Islam, but he remained a steadfast supporter all his life. He was the Prophet's main protection against the wrath of the other Qurayshi clans. He and his clan suffered a great deal because of this, which included the boycott and the siege they endured for several long months. Due to the fear of retaliation and reprisal, which would be unleashed under the tribal traditions, the Quraysh were restrained from inflicting significant bodily harm to Muhammad (S), as long as Abu Talib was alive. During the siege some Quraish smuggled in small amounts of food. The biographers record Hakim bin Hazam as one who was caught by Abu Jahl while smuggling flour to the Prophet's household.Early in his mission, the Prophet realized that although he was protected by his relationship with Abu Talib, many of his companions were not. They were being subjected to torture. He advised his followers to migrate to the Christian nation of Abyssinia. "If you were to go to Abyssinia (it would be better for you) for the king will not tolerate injustice and it is a friendly country," he said "until Allah shall relieve you from your distress".Another outstanding figure in the early history of Islam is the Christian elder Waraqah bin Nawfal, who may have become a Hanif at the time Muhammad (S) received his first revelation. He listened to the description of the revelatory experience and confirmed it to be a true event rather than the hallucination of a man possessed. This was a crucial source of reassurance for Muhammad (S) at that time.During the migration, the Prophet and Abu Bakr hired Abdullah bin Arqat, a polytheist, to guide them to Madinah. They confided to him their plan to migrate, handed over to him the two camels that Abu Bakr had prepared for the journey, and told about the location of the cave where they would hide until the pursuit abated. After three days Abdullah bin Arqat joined them with his own camel and led them safely to Madinah.The most remarkable and the least known of these non-Muslim helpers was a Jewish Rabbi who fought along with the Muslims and died in the battle of Uhud. Ibn Hisham records his name as Mukhayriq and identifies his tribe as the Banu Tha'lah. His tribesmen tried to dissuade Mukhayriq from joining the Muslims in this war by pointing out that as the battle was being fought on a Saturday, the day of Jewish Sabbath, he had a religious excuse not to participate. Mukhayriq argued that the covenant Jews and taken with the Muslims took precedence over any religious and other excuses.When the Prophet was forced to go out of Makkah to face the tribe of Hawazain in the battle of Hunain, he was short of weapons. He asked the wealthy polytheist Safwan bin Umayya if he would loan his weapons to the Muslims. Safwan bin Umayya wanted to know if the Prophet was demanding them by force. The Prophet replied that they were to be a "loan and a trust until we return them to you". The Muslims borrowed a hundred coats of mail and arms to go with them. The Prophet continued this practice of cooperating with non-Muslims and finding common ground with them all his life. His invitation to the rulers of the neighboring kingdoms is another example discussed later in this manuscript.Muslims these days would be well served to keep these examples in mind. The Prophet's attitude was in perfect harmony with what the Qur'an itself says about non-Muslims.
<br />"Yet they are not all alike. Among the people of the book an upright section recite the word of God during the night hours and bend in adoration. They believe in God and the Day-After, enjoin the right, forbid the wrong, and are eager to do good. These are the righteous. In addition, whatever good they do shall by no means go unacknowledged and Allah knoweth those who are righteous. (Qur'an. 3: 113-115)On another occasion in the same chapter the Qur'an says:
<br />"Among the people of the book are some to any of whom if thou should entrust a large treasure, he will restore it to thee; and among them also are some to anyone of who if thou shouldst give even a single dinar, he will not restore it to thee unless thou art pressing in thy demand on him. This because they say, "we owe no responsibility to keep faith with those who have no knowledge of the Jewish scriptures" and thus they foist a lie on Allah and they do it knowingly. (Qur'an 3: 75)There is a tendency among some Muslims to look at all non-Muslims as enemies. That clearly wasn't the case then nor is it the case now. The list of people who empathize with the Muslim cause and have taken a courageous and noble stand on their behalf is long and impressive. The Prophet did not have any close confidants that were non-Muslims, but he sometimes took non-Muslims into confidence in matters of extreme importance.
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<br />Chapter IV: Unexpected Avenue for Expansion: Hijrah
<br />The Plurastic LeaderYathrib (later called Madinat an-Nabi, the city of the Prophet, and for short, al-Madinah) was an old city, the second largest in Arabia. Its population consisted mostly of two large Arab tribes and a number of Jewish tribes who lived in small forts around the city. The two Arab tribes, which later became the "Ansars" (helpers), were the Aws and Khazraj. The political fortunes of the two Arab tribes and the Jews of Madinah waxed and waned. Sometimes they were allies, but there was always covert and sometimes overt hostility. The Aws and Khazraj had been weakened by internecine warfare, leaving the Jewish tribes as the ascendant group.Contact with Madinans: Oaths of AqabahBecause of their familiarity with Judaism, the Madinan Arabs were conversant with the concept of monotheism. Since the Jewish tribes held messianic expectations, the concept of a new Prophet was not alien either. During the Hajj, Muhammad (S) used to go to the various tribal groups who were visiting Makkah and personally convey the message of Islam to them. This practice brought him in touch with the Madinan tribes who later were called the Ansar (Helpers). In the tenth year of his prophethood, he took his message to visitors from the Madinan tribe of Khazraj. The Qur'anic verses impressed the six to eight individuals in this group, convincing them that Muhammad (S) was the Messiah whom the Jews of Madinah seemed to be awaiting. They wanted Muhammad (S) to be part of their group in order to prevent the Jews from claiming him as their own. During the following pilgrimage season approximately twelve people from the tribe of Khazraj took the oath of allegiance to Islam. In the next year (the twelfth year of the mission), a much larger number of about seventy-two accepted Islam. The oath, called "The Pledge at al-'Aqabah." , which Muhammad (S) took with the Madinans said, in part, "Not to associate anything with God (shirk); not to steal, fornicate, slander anyone, kill any offspring and not to disobey what was right." Muhammad (S) promised solidarity with the Madinans saying, "Your blood is my blood. Your destruction is my destruction. You are of me, and I am of you. I shall fight whomsoever you fight and make peace with whomsoever you will make peace."The Prophet sent back to Madinah with them an instructor Mus'ab bin 'Umayr. Remembered as "The Reader", he was responsible for teaching them Islam and the Qur'an. The precedent for carefully selecting individuals to teach and lead was set.Muhammad (S) accepted the Madinan invitation to migrate to their city. As always, he was thorough and meticulous in his preparation. The first Muslims who were told to migrate were the most vulnerable, the women and the slaves.It was now the thirteenth year of the Messengerhood. Except for Muhammad (S), Ali, Abu Bakr and a few other Muslims, everyone else had left Makkah. The Quraysh had finally realized what was happening. They were chagrined at having over looked the clandestine migration of Muslims to Madinah and now felt threatened by the opening of a new avenue for the spread of Islam. Their chance to snuff out Islam was inexorably slipping away. They came up with a bold solution that would root out the problem once and for all: to assassinate the Prophet. To immunize themselves against retaliation, members of each tribe would participate, thus distributing the responsibility and the blame.The Migration (Hijrah)Muhammad (S) became aware of the plan to assassinate him and started to plan for the migration discreetly. Abu Bakr was asked to prepare two camels for the journey. Ali was asked to sleep as a decoy in the Prophet's bed the night of the migration. The assassins who were spying on Muhammad (S) were fooled. This allowed time for Muhammad (S) and Abu Bakr to escape and hide in a cave in Mount Sur, about three miles to the east of Makkah and a mile above sea level, until the pursuit had died down.
<br />"If ye help not your leader (Muhammad), (it is no matter): For Allah did indeed help him, when the unbelievers drove him out: He had no more than one companion (Abu Bakr): They two were in the cave, and he said to his companion "Have no fear, for Allah is with us" Then Allah sent down His peace upon him..." (Qur'an 9: 40). The arrival at Madinah could not have been more different than the departure from Makkah. The entire populace seemed to be out in the streets. The city was buzzing with expectation and joy, little girls were singing his praises, and families were competing with each other to host him. To avoid showing any kind of favoritism, Muhammad (S) chose to stay as a guest with Amr bin Awj, in front of whose house his camel had spontaneously halted. The tradition of weekly congregational prayers was started on the first Friday of his arrival in Madinah.
<br />"O ye who believe! When the call is proclaimed to prayer on Friday (the day of assembly) hasten earnestly to the remembrance of Allah." (Qur'an 63:9).Just before the migration, another important event had taken place. The danger to Muslims in Makkah was in extremis and there was a realistic possibility of their total eradication. Muhammad (S) received divine permission, through the instrument of Wahy, to fight back in self-defense against those who violently oppressed the Muslims.
<br />"Permission is given (to fight) those who have taken up arms against you wrongfully. And verily Allah is well able to give you succor. To those who have been driven forth from their homes for no reason than this that say 'Our Lord is Allah.' Hath not Allah repelled some men by others, cloisters and churches and synagogues and mosques, wherein the name of Allah is ever mentioned, would assuredly have been pulled down. Verily, him who helpeth Allah, Allah surely helps. For Allah is indeed Right, Powerful, and Mighty. Those who, if we establish them in the land, will observe prayer and pay the poor due and enjoin in what is right and forbid what is wrong, The final issue of all things rests with Allah. And if they charge thee with imposture, then (bear in mind) that already before them (there have been other people who had behaved likewise with their prophets such as) the people of Noah, and 'Ad and Thamud..." (Qur'an 22: 39-42) "Fight in the cause of Allah those who fight you, But don't transgress limits; For Allah loveth not the transgressor. And slay them wherever you catch them, And turn them out from where they have turned you out; For tumult and oppression are worse than slaughter; But fight them not at the sacred Mosque, Unless they first fight you there; But if they fight you, slay them; Such is the reward of those who suppress faith. But if they cease, Allah is oft forgiving, most merciful. And fight them on until there is no more oppression, And there prevail justice and faith in Allah; But if they cease let there be no hostility except to those who practice oppression" (Qur'an 2: 190-193) Migration (Hijrah) to Madinah is a watershed in Muhammad's (S) mission. One of the first public acts as he took charge of the city of Madinah was to build a mosque (Masjid) historically known as the Masjid an-Nabawi or the Prophet's Mosque. Next he set about getting all parties together to sign a covenant, arguably the first of it's kind in history, which would set standards for pluralism, tolerance and cooperation between various religious and ethnic communities.The Covenant of Madinah ("...Conditions must be fair and equitable to all.") The agreement that Muhammad (S) successfully persuaded the two Arab tribes of Aws and Khazraj, as well as the three Jewish tribes residing in Madinah to sign is called the "Covenant of Madinah." This covenant set out many of the principles essential to the peaceful functioning of a pluralistic society. It gave equality to all its citizens and accepted the coexistence of different religions in the community. All religious, ethnic and tribal groups had equal protection, rights and dignity. Muhammad's (S) inspiration for this pluralistic model was the Qur'an, which makes it incumbent upon Muslims to accept and respect all the previous messengers without distinction and respect their communities.
<br />Say, "We believe in Allah and that which has been sent down to us And that which was send down to Ibrahim (Abraham), Isma'il (Ishmael), Ishaq (Isaac), Ya'qub (Jacob) and his progeny, And that which was given to the Prophets from their Lord And we make no distinction between any of them And to Him we are resigned (Qur'an 2:136).The concept of the "Ummah", the community of the believers and their allies, supporters and friends, was advanced for the first time in this covenant and laws respecting life and property were enunciated. Madinah was to be a sanctuary for all signatories of the covenant. Treachery was discouraged and loyalty encouraged. The phrase "loyalty is a protection against treachery" appears many times in the text of the covenant. The full text of the covenant is in the appendix. Pluralism-The Islamic viewThe concepts laid out in the "covenant" provide an outline for a pluralistic society. Pluralism is essential in ensuring dignity to minorities in any multi-religious society. Even in countries where, for all practical purposes, there is only one religion, there are sects and groups within the religion that demand the protection and spiritual and intellectual freedom which pluralism offers. The concept of pluralism differs substantially from tolerance alone. Pluralism presupposes equality amongst various groups, rather than one elite group merely tolerating another inferior group out of charity. It allows for coexistence of different religious communities that live by their own beliefs, judge themselves by their own laws, and help each other against any outside threat.The Qur'an may be the only major scripture which talks explicitly about pluralism.
<br />Verily they who believe (in the message of Qur'an) And they who are Jews, Christians, and Sabeans (a religious group whose identity is obscured by history) Whoever believes in Allah and the Last Day, and does that which is right Shall have their reward with their Lord. Fear shall not come upon them and neither shall they grieve. (Qur'an 2:62) The Qur'an also condemns the antithesis of pluralism that is "Particularism" (a theological belief that only an elect few who follow a particular faith are eligible for redemption).
<br />And (both) the Jews and the Christians say, "We are Allah's children, and His beloved ones" Say! Why then does He cause you to suffer for your sins? Nay you are but human beings of His creating He forgives whom He wills" (Qur'an 5:18-19) Emphasis upon community (Ummah) in Islam.Islam places as much emphasis on the establishment of a just and social community as it does on attaining personal piety. Hypocrisy is defined as public display of piety and private acts of uncharitable behavior.
<br />"Seest thou one that denies the Faith Such is the man who repulses the orphan And discourages the feeding of the indigent So woe to those who offer the prescribed prayer But are unmindful of the purpose (underlying it) Who only make a show of devotion But refrain from even elementary acts of kindness" (Qur'an 107: 1-7) Symbolic of the importance of society over the individual is the fact that worship in a group is deemed more desirable than in solitude. It was therefore quite natural that the Masjid became the center of all activities in Madinah .It was the focal point around which all activities of the community, religious, social, political and economic were conducted.The Prophet didn't have a house separate from the Masjid and small rooms were built along the perimeter of the Masjid for his wives. In one corner of the Masjid was a flat platform (as-suffah), where visitors who had no other place to stay would sleep. Prominent among the "people of as-suffah", a few years later, was Abu Hurayrah, the famous chronicler of the Prophetic traditions. The first few days in Madinah also saw the beginning of the "Adhan" or the call for prayer.Another notable act of building a cohesive Ummah was that the Madinans, called the "Ansars" or helpers, took on all of the responsibilities of the Migrants or "Muhajirun" (approximately forty five in number at that time), and treated them as their brothers.
<br />"Verily, they who have believed and left their homes and staked their lives and wealth in the cause of Allah, And also they, who have given shelter and help to them, These shall be friends the one to the other..." "They who have believed and left their county and struggled in the way of Allah, And they who have given the Prophet and his followers asylum, And been helpful to them, these are verily the faithful. Mercy is their due and an honorable provision." (Qur'an 8:72 and 74) In a very short period after the Migration to Madinah, Muhammad (S) had proven himself capable of uniting various factions and setting exemplary standards of cooperation between them. He made a seamless switch from being a person under constant persecution to a leader with a large administrative and judicial responsibility. However this phase provided only a short respite before the next period of his mission. This phase was marked by crucial battles for survival of the Muslim community.
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<br />Chapter V: A Clear Change in Direction and the Battles for Survival
<br />The Courageous Yet Reluctant Warrior
<br />The next phase in the prophet Muhammad's (S) mission started out with a change in the Qiblah (direction for prayer) with a concomitant change in the nature of his struggle. His small community spent the next few years defending itself militarily in several battles that were imposed upon it by the Quraysh. The three major battles: Badr, Uhud, and Ahzab (Khandaq), which were very critical in the very survival of the life of the Muslim community, were fought in the next four years.Change In the Direction Of Prayer (Qiblah)While in Makkah, the Prophet would frequently pray standing at the same place where Ibrahim had prayed. This allowed the Muslims to pray simultaneously in the direction of the Ka'bah and Jerusalem. The Makkan Arabs, on the other hand prayed only in the direction of the Ka'bah and the "people of the book" in the direction exclusively of Jerusalem. After he arrived at Madinah, Muhammad (S) initially prayed in the direction of Jerusalem. However, in the second year after the migration (Hijrah) he received a revelation, in the middle of a prayer, to change his direction toward the Ka'bah.
<br />"And from wheresoever thou issueth forth, turn thy faces (for prayer) towards the holy mosque al- Masjid al-Haram And wherever ye are, then turn your faces towards it, So that men might have no grounds to dispute with you except those of them who are deviators." (Qur'an 2: 150) The somewhat cryptic explanation given in these Verses for the change in direction of prayer (Qiblah) appears to indicate that the reason for the switch was to clear up any misunderstanding people might have had about the separate identity of this emerging religion, whose name Islam had not been revealed yet. In another verse, the Qur'an appears to downplay the importance of the change in Qiblah in this fashion.
<br />"Now the erratic among the people will say: 'What hath turned them (the Muslims) away from the Qiblah to which they used to turn hitherto!' Say, 'The East and the West are Allah's, He guideth whom He will to the straight path." (Qur'an 2: 142) Nevertheless one practical result of the change in Qiblah must have been that some of the Jews, who, it is reported, hypocritically prayed with the Muslims when the direction was Jerusalem, would now find it very difficult to do so. Muhammad (S) was clearly distancing himself both from the Jews and the non-Muslim Arabs. The new assertiveness of the Muslim community symbolized by the change in the direction of the prayer was also seen in their beginning to defend themselves rather than remain passive recipients of abuse. As mentioned earlier this necessity to defend themselves essential for the survival of the community. The increasing influence of Muslims in Madinah and their increasing self-confidence further reinforced Qurayshi militants urgent desire to destroy the Muslims. Quraysh would not leave the Muslims alone in Madinah. Abdullah bin Ubayy, a prominent leader and potential rival of Muhammad (S) in Madinah, received from the Quraysh a letter which warned him to, "... kill Muhammad, or expel him from Madinah, or else risk destruction..." This threat was perceived to be so real that the Muslims would stay awake all night in turns to watch for any surprise attack. It was also decided to set up a mobile defense force for constant surveillance and interdiction of any attacking forces. The Muslims sent out expeditions to form pacts with the neighboring tribes who were prevented from visiting with Muhammad (S). Expeditions were also sent out to disrupt Qurayshi trade caravans, but there was to be no bloodshed. During one of these trips, when a Muslim killed one of the Qurayshi caravan members, he was severely reprimanded. The prominent Muslim historian at-Tabari records Muhammad (S) as saying, "You did something (looting the caravan) which you did not have permission to do. You fought in the sacred month, when you had orders not to do so." The Muslim responsible for the transgression was asked to pay "just recompense" to the family of the man killed. This incident, according to at- Tabari, was the event that galvanized the Quraysh to attack the Muslims, resulting in the battle at Badr. The Battle of BadrThe battle of Badr may have been no more than a skirmish by the standards of war such as humankind has engaged in. However in its symbolism and potential significance for the survival of Islam, it is clearly one of the most important in Muslim history. This battle, the first ever fought by Muslims, took place two years after the Migration to Madinah, (which was the fifteenth year of Muhammad's (S) twenty-three year mission), at Badr, an oasis located approximately eighty miles southwest of Madinah.Muslims in Madinah received intelligence reports that the Quraysh were preparing to launch a major assault on them with the intent of wiping them out permanently. Another scout reported that a trade caravan led by a Qurayshi opponent of the Muslims was in the vicinity. It was unclear whether the Muslims would meet this caravan or the Qurayshi army if they ventured out. Muhammad (S) gathered his followers together and asked them if they were willing to fight with him. Miqdad b. 'Amr, one of his companions gave a memorable reply, "We are not like Musa's (as) (Moses) people to say, why don't you and your Allah fight. We will be to your right and to your left, behind you and in front of you." There were a total of 313 (sixty Muhajirs, and the rest Ansars) men with the Muslim army.The Quraysh had been preparing for a confrontation with Muslims for a long time. They felt that this was the opportune time to destroy the Muslims, and they set out to do so with a well equipped force of a thousand men, hundreds of them on horses. The two forces camped out at Badr. When they met the battle surprisingly resulted in an overwhelming victory for the much smaller and poorly equipped Muslim force over the Quraysh. In retrospect, it is easy to see why Muslims won so decisively. The Muslims were clearly highly motivated and well disciplined. The Quraysh, in contrast, were divided amongst themselves and their motivation was entirely negative, that is, for revenge. Even the weather seemed to favor the Muslims. The rains that fell the previous day had turned their side of the battlefield into a muddy ground with a poor foothold. The assault on the Quraysh was so fierce that they imagined many more Muslims than were actually engaged in battle. Verses from Surat Anfal provide remarkable insight into the battle of Badr.
<br />"Remember how thy Lord caused thee (at Badr) to go forth from thy home in the cause of truth, And how some of the believers were quite averse to go forth (with thee). (On that occasion) they disputed with thee over the rightness, (of the steps to be taken) which had been made so clear to them; They thought they were being led forth to death with eyes wide open. And (O ye believers! remember) when Allah promised you that one of the two (enemy) parties should fall into your hands (trade caravan or the Qurayshi forces), While you desired that they who had no arms should fall into your hands, On the other hand Allah proposed to prove the truth of His words by rooting out the unbelievers, (who were fully armed). "That He might prove that truth always prevails and falsehood comes to naught, However much the evil- minded may dislike it." (Qur'an 8: 5- 7) The Qur'an alludes to the Muslim motivation during the battle.
<br />"On that occasion (O Prophet!) thy Lord inspired the angels with the assurance, 'I will be with you, therefore, steady the hearts of the faithful, I will cast dread into the hearts of the unbelievers."(Qur'an: 8- 12) "On that day when you were camped on the near side of the valley and the enemy on the further side, and the caravan was further down your encampment. Had you ever agreed (among yourselves) to decide upon an engagement with the enemy, you would have failed to proceed with your decision (for fear of not being a stronger force). But Allah led you into action notwithstanding that He might accomplish the thing decreed by Him to be done. (Such was the decree of Allah that it had become so manifest to everyone at the moment). That they who were perishing realized that Allah was not on their side. And they who were winning that Allah was on their side. Verily Allah is Hearing, Knowing!" (Qur'an 8:42) And finally
<br />"(O believers) you have no other alternative except to fight them till persecution ceases, And the true way of life is pursued in absolute devotion to Allah. But if they give up (fighting), Allah will take note of what they do thereafter, But if they do not respond (to this call for peace, then do not lose heart), rest assured that Allah will protect you. Excellent protector indeed is He and excellent Helper."(Qur'an 8:39) Although in retrospect the victory at Badr appears predestined, when the battle occurred, it was uncertain whether any Muslims would survive. Nothing in the life of the nascent community had been so perilous nor carried the potential of such complete defeat.Humane treatment of prisoners of war (POWs)The battle of Badr saw the first capture of POWs by Muslims. The directive from the Prophet was to treat them as if they were family members. The result was that the captives were often fed better than the captors themselves. Some of the captives were so surprised and impressed by the behavior of their captors that they accepted Islam. As there was no Qur'anic directive on how to deal with them, various options were discussed. The Prophet favored those who advised freedom after restitution. Those who could not pay monetary restitution were asked to teach ten individuals to read and write. According to Cherif Bassiouni of DePaul University (Chicago, IL), this is the first time in recorded history that POWs were treated humanely as a policy.During the second year of Hijrah, Sawm (Fasting) in the month of Ramadan was made compulsory and the first congregational prayer of 'Id al- Fitr, feast of breaking the Fast, was held in this year.The Battle of UhudThe time that elapsed between the battle of Badr and the next phase, which began with the peace treaty at Hudaybiyah, was perhaps the most physically dangerous phase of the Prophet's mission. The humiliating defeat at Badr could not go unanswered by the Quraysh. They returned the following year (the third year of Migration or the sixteenth year of the mission) better prepared and motivated by a desire to avenge their defeat at Badr. Just as he had at Badr, Muhammad (S) consulted with his companions about the best strategy to follow. As suggested in the Qur'an, he was setting an example of conducting community affairs by mutual consultation (Shura). It is worth noting that the Qur'an includes mutual consultation in its definition of righteousness.
<br />" Those who hearken to their Rabb (Sustainer) And establish prayers And conduct their affairs by mutual consultation (Shura`) And spend on others (needy) out of what was bestowed on them for sustenance" (Qur'an 42:38) He accepted the majority preference to go out of Madinah and meet the Qurayshi armies at the outskirts at a place called Uhud, rather remaining inside the fortifications to fight. The battle turned into an almost complete and disastrous rout. Approximately seventy of the 700 Muslims were killed and Muhammad (S), who was then 56 years old, suffered a blow to his face which knocked out some of his teeth. In stark contrast to the Muslims' humane behavior towards the defeated Quraysh in Badr, the Quraysh tortured Muslims who were captured following this war. The bodies of some of the dead were mutilated. The most gruesome of these mutilations was that of Hamzah's (the Prophet's uncle and staunch supporter) body by a woman named Hind, the wife of Abu Sufyan, a Makkan aristocrat.The Qur'an speaks about Uhud in the following Verses:
<br />"Allah indeed did keep His promise to you so long as you were engaged in (war) accordance with His directions. And had not flinched and begun to dispute among yourselves about the order (that a party should stick to a particular post till the end). And disregarded instructions the moment when (the prospect of victory was in sight and) you saw the (booty) for which you had a liking. (The main reason for the loss was that a group of Muslims who were designated to guard the rear left their position, to join others in collecting war booty. This act of greed allowed the enemy to regroup and attack from the rear.)
<br />For among you were some who desired this world and some who desired the next. Then in order to make trial of you; He diverted your attention from them (your foes). Yet, He hath forgiven you, for Allah is indulgent to the believers. Remember the occasion when the Prophet was from the rear calling you and you were rushing up the heights (of the mountain) taking no heed of anyone! (As his companions fled up the mountain Muhammad (S) stood his ground rallied his forces.)
<br />Then you had to go through trial after trial that you might not hereafter rue the loss of anything or bemoan over anything that might befall you. Allah is aware of what you do. Then after the tribulation, (Allah) caused calmness to descend upon you, and the sense of security seized a section of you, while another section obsessed in sheer ignorance, indulged in untenable suspicions against Allah. They now say, 'Did we have any voice in this affair?' Say, 'Verily, every affair rests with Allah.' In fact, they declare not to thee what they have hidden in their hearts. They only say, 'Had we any voice in this affair, none of us would have been slain here.' Say, 'Even were you in your homes, those who were destined to be slain would surely have gone forth to the places where they had to die. And (all of this has happened) that Allah might make manifest what was in your breasts and purify your hearts.' And Allah knoweth what your hearts harbor." (Qur'an 3: 152-154) The various tribes around Madinah, who had been awed by the Muslim victory at Badr, became difficult and challenged the Muslims after the near defeat at Uhud. A few Muslims were killed in several minor skirmishes. During one of the skirmishes a companion of the Prophet, Khubayb b.'Adi, was kidnapped and later executed by the Quraysh as an act of revenge. His last request was to be allowed pray before he was killed. After finishing a rather short prayer, he rose and said, "I wanted to pray longer, but (I was afraid) you may have misconstrued that I was afraid of dying!" An incredible act of courage in the face of death! The Battle of Khandaq (The Trench)The third major confrontation between Muslims and the Quraysh occurred in the fifth year after the Migration. This was the last and the best organized attempt by the Quraysh to annihilate the Muslims. The Quraysh accumulated a major force of ten thousand. Muhammad (S) consulted with his close companions and took the advice of Salman al-Farisi (the Persian) to remain in Madinah and defend themselves by digging a trench along the side of the city which was most vulnerable to attack. Salman was familiar with the trench as a defensive strategy. Trenches were widely used in Persia, where he was born, but were a novel idea in Arabia. Again, Muhammad (S) was demonstrating the practice of mutual consultation, wa amruhum shura Baynahum, (and who conduct their affairs by mutual cosultation) and innovation. The Jewish tribe of the Banu Qurayzah posed an additional potential risk to the Muslims in Madinah. The fortress in which the Qurayzah lived was behind Muslim lines. If the Banu Qurayzah reneged on their covenant with the Muslims to fight in concert against invading forces, and instead joined hands with the enemy, the Muslims would be caught between two hostile groups, greatly increasing risk of defeat. Once the Qurayshi armies arrived at the gates of Madinah, the Qurayzah did exactly that. They reneged on their covenant with the Muslims to defend jointly against invading enemies. The Muslims had a formidable force of Quraysh and their allies in front of them and the treacherous Banu Qurayzah behind them. The Qur'an records this event in the following words:
<br />"O ye who believe! Remember the favors of Allah had shown to you when the armies (of the enemy) came against you, and we sent a blast against them, (This appears to be a reference to a cold front which came through one night and devastated the morale of the Qurayshi forces which were not prepared for it)
<br />and also hosts which ye could not see. And Allah is watchful of your doings".That was the occasion when the enemy forces had assailed you from every side, and that your eyes became distracted and your hearts seemed to come up to your throats, and you fell into diverse misgivings about Allah:And at this moment a party of them (Munafiqs or hypocrites) said, 'O people of Yathrib (Madinah)! You have no place of safety here, so turn back. Another party of them sought the Prophet's permission (to return) pleading, "Our houses are left defenseless." They were not defenseless, they only desired to flee.Say to them (O Prophet!) "Flight shall not profit you, if ye try to flee away from your death or slaughter, you can only enjoy (security) but for a fleeting moment!" (Qur'an 33:9-10,13 and 16)The Khandaq episode turned into a victory for the Muslims without a battle actually being fought. The enemy forces were completely frustrated by the trench. They had never seen such a tactic used in a battle before and they were unable to cross it. They laid siege to the city for approximately a month, and after multiple attempts at crossing the trench, hey and their allies ran out of patience and provisions, gave up and went home. The last straw was the cold wind in which they could keep no fires lit.The Three Jewish Tribes of Madinah (Jealousy, Treachery, Tragedy)The fate of the three Jewish tribes of Madinah is closely linked with the three major battles, which decided the fate of the Muslim community. The tragedy can be seen in what could have been rather than what actually transpired. Muhammad (S) had clear expectations for the Jews and Christians of Arabia from the very beginning. He knew that the "people of the book", as the Qur'an calls them, were familiar with the concepts of monotheism and righteousness, that they had clear Messianic expectations. He expected them to recognize him as a Messenger of Allah. The clarity, sanity, and truthfulness of the Qur'anic message, he thought, would turn them toward Islam. Some "people of the book" did accept the message.
<br />And when they (the Christians) hear what hath been sent down to the Apostle, thou wilt see their eyes overflow with tears because of the truth which they recognize. They say, "Our Lord! We believe. Write us down therefore with those who bear witness." (Qur'an 5: 83) However most not only rejected the Qur'an's message but also showed hostility. This was especially true of the Jews of Madinah. They felt that any new Prophet should come from amongst them, the "chosen people". Muhammad's (S) leadership threatened their political power in Madinah, and so they regarded him as an enemy.As mentioned earlier, one of Muhammad's (S) first acts on arrival at Madinah was to gather all the major tribes together, including the Jewish tribes to sign a Covenant. One of its major articles was the agreement to defend jointly against a common enemy. The tribe of Banu Qaynuqa' was the first to violate the treaty with the Muslims. The reason for this appears unclear, but it seems that the victory at Badr increased Muslim prestige, which they viewed as a direct threat to Jewish influence and prestige in Madinah. For the Qaynuqa ', who had the reputation of being the most fearless and proud tribe in the area, the increase in Muslim prestige resulted in a clear diminution of their standing in the community. In a society that functioned on social pride this was a serious matter and they became increasingly disagreeable and hostile towards the Muslims. In this tense atmosphere, there were many incidents of provocation. A Muslim woman was molested, for example, and in the ensuing fight a Jew and a Muslim were killed. As several articles of the Covenant had been breached repeatedly by the tribe of Banu Qaynuqa' the Muslims decided to besiege their fortress. After about two weeks of siege, the Qaynuqa' capitulated and were exiled.Petty jealousy and hostility also motivated the clash with the Jewish tribe of Banu Nadir. After the battle of Uhud the Muslim position appeared much weaker. The Jewish tribes had excused themselves from the battle of Uhud, on the grounds of Sabbath, and had once again violated the Covenant. The Quraysh who expected the Banu Qurayzah to come to their help, may have instigated this. Abdullah bin Ubayy, a local chieftain with ambitions of being the leader of Madinah, had clandestinely promised to help them causing them to be even more arrogant and intransigent in their behavior. Following the battle, they even attempted to assassinate Muhammad (S). They were also besieged in their fortress and soon capitulated.
<br />"He it is who caused the unbelievers among the People of the Book to quit their homes, to join those who had gone into exile earlier. Ye (believers) never thought they would quit their homes, And even they (the People of the Book) on their part thought that their fortresses would protect them against Allah. But Allah's force (the believers) came upon them from whence they scarcely expected it." (Qur'an 59: 2) The Banu Nadir was permitted to take as many of their belongings as they could on their beasts of burden. Some of them ripped out the doors and windows of their homes and loaded them onto their camels. Many of them destroyed what was left of their homes so that it might not be usable to the Muslims. The Qur'an draws attention to this irony:
<br />"And caused such upheaval in their hearts that they let their houses be demolished by their own hands." (Qur'an 59: 2)Referring to the hypocrites who had promised to help the Banu Nadir but did not, the Qur'an elaborates as follows:
<br />If they are expelled, they (the hypocrites among them) will not go forth with them, And if they are attacked, they (the hypocrites) will not help them; And even if these (make a show) of helping them, they will do so only to turn their backs so they will in fact receive no help at all They (the People of the Book) will not fight you in a body except from fortified towns or from behind walls. They are themselves opposed to each other, and thou (O Prophet) thinkest they are united (among themselves). But at heart, they are not united. This is because they are not a sensible people. They are just like those who had preceded them and tasted the results of their doings; So there awaiteth therein a grievous chastisement. (Qur'an 59:12, 14 and 15) The most tragic encounter with the Jews in Madinah was with the third and the last remaining Jewish tribe, the Banu Qurayzah. The expulsion of the Banu Nadir initially had a sobering effect and the Qurayzah revalidated the covenant with the Muslims. However, soon they were conspiring with both the pagans of Makkah and the Jewish tribes that had been expelled. When the Qurayshi armies attacked in what was later called the "battle of the trench" (Khandaq), the Qurayzah connived with them. If the invading army had been successful in breaching the trench, the Qurayzah would have attacked the Muslims from behind, resulting in total annihilation of the Muslim community. This was clearly a serious act of treason. The Muslims had been extremely patient with the Jews. Their retaliation was proportionate, limited and just. With each breach of the treaty the penalty was increased. Even though the other two tribes had been expelled, the Banu Qurayzah had been given the benefit of the doubt. Nevertheless they reneged on the treaty, again with potentially extremely dangerous consequences to the Muslims. After the battle of the trench was won, the fortress in which the Banu Qurayzah lived was besieged and they surrendered after a short while. As was Muhammad's (S) custom, they were judged by the rules of their own scripture, the Tawrah (Torah) and traditions (Talmud), and were asked to select an individual (Sa'd bin Mu'adh), from their allies, the tribe of Aws, who they could trust as their judge.
<br />"And He brought down out of their fortresses such of the People of the Book (the Jews) as had aided (the confederates) and cast despair into their hearts. Of these, ye slew some and some ye made captives. And as heritage He gave you their land and their dwellings and their wealth, And further a territory on which you had never set foot. And Allah hath power over all things!" (Qur'an 33: 26 -27.)Qur'an's emphasis On The Nuclear FamilyThe fifth year of Hijrah also saw Muhammad's (S) marriage to Zaynab. She had been married to Zayd ibn Harith, who had been Muhammad's (S) slave. After freeing him, Muhammad (S) fostered him in his household. Muhammad's (S) marriage to Zaynab, after her divorce from Zayd appears to have caused some controversy. The Qur'an alludes to this controversy in the following words.
<br />And call to mind the occasion when thou said to him (Zayd) on whom Allah had conferred a favor (made him a believer) and on whom thou also had conferred a favor (by adopting him), "Keep thy wife to thyself and fear Allah", (However Zayd decided to divorce Zaynab (ra) and Muhammad (S) thinks of marrying her but hesitates for fear of being misunderstood)
<br />Allah intended to bring to light that thou hesitated to avoid criticism from men (around you).('A'ishah is reported to have said, "Had the Messenger of Allah been inclined to suppress any of what was revealed to him, he would surely have suppressed this verse.")
<br />Better it would have been for thee to fear (the disapprobation of) Allah. And (thou knowest that) when Zayd had settled to divorce, We gave her to thee in marriage that it might not be regarded as sin in the eyes of the faithful, should they marry the wives of their fostered sons when they have been freed from all obligation. And the behest of Allah has to be carried on unhesitatingly." "No blame attacheth the Prophet in any matter concerning which Allah hath given him permission. Such way the is way of Allah with the Prophets gone before: The behest of Allah is thorough in taking account." (Qur'an 33: 37, 38.)Zaynab's marriage to Zayd appears to have occurred under some duress; or more accurately, moral pressure. Muhammad (S) was keen on making the point that former slaves had the same status as anyone else in the society; Zaynab (ra) belonged to his tribe, and Zayd was a freed slave. Muhammad's (S) subsequent marriage to Zaynab seemed designed to strike down the practice of treating adopted children as biological progeny. The Qur'an links the practice of artificially designating individuals as blood relatives with another societal aberration of punishing wives by calling them mothers (The practice was called Zihar, which literally means, back or turning your back on some one or neglecting or abandoning). This unjust and callous practice of disowning one's wife by likening her to one's mother, thus perverting a natural relationship, was banned.
<br />"Allah hath not provided anyone with two hearts within him. Neither hath He let you disown your wives by simply addressing them as your mothers, Nor hath He let your adopted sons be addressed as your own sons. Such forms of address proceed from your mouths; But Allah speaks the truth and points out the true relationship between one and (his) mother." "Name them (adopted sons) after their father; before Allah, this will be more proper. But if ye know not who their fathers are, then let them be addressed as your brethren in faith and your friends. And no blame however, is attached to you for using such forms of address unless you have made them with the intent of your heart. And remember, Allah is indulgent in such matters, the Merciful." (Qur'an 33: 4- 5)And again,
<br />"Muhammad is not the (literal) father of any of you, But he is the Apostle of Allah and the seal of the Prophets (closing the time of Prophethood): And Allah knoweth all things." (Qur'an 33: 40)The aim of both of these injunctions was to stress and formalize a nuclear family; man, wife and children as a unit. The integrity of the natural family was protected against the introduction of all fictitious relationships, including relationships that the Arabs created even among adults. Muhammad (S) as a Military LeaderThe Prophet and his followers were faced with very aggressive proponents of disbelief. The Muslims with the Prophet never intiated or instigated any wars. Muhammad (S) and the Muslims engaged in these battles with great discipline, avoiding injury to the innocent and using only the minimum force needed. Striking a blow in anger, even in battle, was prohibited. Muhammad (S) was physically present on the battlefield in all of these wars risking his life and limb. His presence at the battlefield was essential in keeping the morale of his people high. The near defeats at Uhud and Hunayn would have turned into complete disasters except for his presence. He inspired Muslims to remain steadfast and patient during that long siege of the battle of the Trench.He used innovative strategies in the battles, which included, as mentioned earlier, the use of the trench as a defense. During the digging of the trench he was an active participant. He consulted frequently (Shura) and followed the majority opinion (Ijma'), even when it sometimes went against his own judgment.In addition to setting new standards for the humane treatment of POWs, the Prophet also implemented Qur'anic rules for the conduct of war, minimizing collateral damage, including damage to trees! Women, children and non-combatants were not to be harmed. When the enemy stopped fighting, he was to be given immediate sanctuary.
<br />Fight in the cause of God against those who fight you, but do not transgress limits. God does not love transgressors.(Qur'an 2:190) If they seek peace, then seek you peace. And trust in God for He is the One that heareth and knoweth all things. (Qur'an 8:61)Thus the doctrines of protecting civilians, limiting collateral damage, granting amnesty to the enemy when he stopped fighting, humane treatment of POWs and just and fair restitution were established. Only in the 20th century would other nations consider agreeing to such principles in the Geneva convention.
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<br />Chapter VI: The Peace Dividend: Hudaybiyah
<br />The Statesman Par Excellence and Teacher
<br />After four years marked by the three major conflicts, Muhammad's (S) mission took another unexpected and peaceful turn. It is remembered in biographical books as the Treaty of Hudaybiyah. The events that led to this treaty were anything but promising. It was now six years after the Muslim Migration to Madinah and the verses establishing the central role of the Ka'bah in Makkah had been revealed.
<br />... Now shall we turn thee to a Qiblah that shall please thee Turn then thy face in the direction of the sacred Mosque (Qur'an 2: 144)Many Muslims were nostalgic for the streets of Makkah and pined to return to it for a visit. They were the only group denied the privilege of pilgrimage by the Quraysh. The Qur'an alludes to this Qurayshi intransigence in these verses.
<br />But what plea have they that Allah should not punish them, when they try to keep (men) from the Sacred mosque- They are not fit as its guardians. No men can be its guardians except the righteous. But most of them do not understand. Their prayer at the House (of Allah) is nothing but whistling and clapping of hands (its only answer can be) "Taste ye the Penalty because ye blasphemed."(Qur'an 8: 34-35)Muhammad (S) had a dream in which he saw himself performing the pilgrimage. He joyfully announced a date for departing on the lesser pilgrimage ('Umrah) and invited everyone, including the surrounding tribes, to join him. It appeared to many like a death wish, so very few of the tribes accepted his invitation to join in the pilgrimage. The Qur'an chides those who excused themselves from the pilgrimage.
<br />"The desert Arabs who lagged behind will say to thee: 'We were engaged in (looking after) our flocks and herds, and our families. Do thou then ask forgiveness for us.' They say with their tongues what is not in their hearts. Say! 'Who then has any power at all (to intervene) on your behalf with Allah. If His will is to give you some loss, or to give you some profit, but Allah is well acquainted with all that ye do.' Nay, ye thought that the Apostle and the Believers would never return to their families. This seemed pleasing in your hearts, and ye conceived an evil thought, for ye are a people lost (in wickedness)." (Qur'an 48: 11-12)The general reaction of the people in Madinah was surprise. The Prophet was relying on the Quraysh to adhere to the old Arab practice of not engaging in warfare during the four sacred months. Nevertheless the Prophet and his close followers left for pilgrimage essentially unarmed, dressed in traditional pilgrimage garb, and with the sacrificial camels in tow. There would be no doubt in anyone's mind about the peaceful intent of this group of pilgrims. The Quraysh in Makkah were also surprised and became suspicious of this move. They were certain subterfuge was involved. They quickly gathered a cavalry of 200 and set out to intercept the Muslims. This force was led by Khalid ibn al-Walid, the same military leader who later accepted Islam and became the famous Muslim general. When the Prophet learned of this impending cavalry attack, he changed his route to avoid confrontation, camping at a place called Hudaybiyah."Woe to the Quraysh," said the Prophet in frustration. "Why should they object to letting me finish this affair (pilgrimage)..." However, he still hoped for a peaceful resolution. "If the Quraysh would ask us for a guarantee of Muslim intentions based upon our blood relationship to them," said Muhammad (S), "we should be happy to give it to them."There were several days of reconnaissance, negotiations and patient waiting but nothing seemed to go right. Local inhabitants attacked the Muslim camp one night. Many amongst the Muslims wished to retaliate, but Muhammad (S) counseled patience. One reason for avoiding conflict was the fear that some of the Makkans who had accepted Islam but had not declared themselves openly would be inadvertently hurt.
<br />And He it is who held back their hands from you and your hands from them in the valley of Makkah, After He had given you victory over them, And Allah seeth what ye do. It is they who have disbelieved who kept you away from the sacred mosque and prevented the offering from reaching its destination (or the place of sacrifice). Had there not been such believing men and women (among the Makkans), not knowing who were believers you might have trampled them. And thus committed an offense in ignorance, (though) Allah admits to His mercy whom He will, the unbelievers would (have been punished). And (on the other hand), had the believers and the unbelievers been clearly separated, We would have surely hastened a grievous chastisement on the unbelievers. (Qur'an 48: 24, 25) During the negotiation process, Muslims sent Uthman ibn Affan to Makkah as an emissary. He did not return for a while, which raised fears among the Muslims that he may have been murdered. The Prophet gathered his followers under a tree and asked them to renew their pledge to be faithful to Allah, and remain steadfast under all circumstances.
<br />Allah's good pleasure was on the believers when they swore fealty to thee under the tree. He knows what was in their hearts and He sent down tranquillity to them. And He rewarded them with a speedy victory. And they who have pledged fealty to thee (O Muhammad) have in truth pledged fealty to Allah. And the hand of Allah (so to speak) rests on their hands (to symbolize the sanctity of the pledge given). So whosoever shall break his pledge shall break it to his own hurl, And whosoever is true to his pledges given to Allah, to him will He assuredly grant a high reward. (Qur'an 48: 18- 10)This pledge of fealty is remembered as Bay'at ar- Ridwan (Fealty of Allah's Good Pleasure). The Muslims demonstrated nonpareil courage and moral strength on this occasion. These 1400 to 1500 men and women with Muhammad (S) in Hudaybiyah were unarmed and faced the possibility of a massacre at the hands of the Quraysh. Soon thereafter however Uthman returned safely and a treaty was negotiated with the Quraysh. The terms of the treaty with the Quraysh appeared to decidedly favor the Quraysh. Muhammad (S) offered to compromise on every issue, even the signing of his name on the treaty as Muhammad (S), son of Abdullah, rather than Muhammad (S), the Messenger of Allah.The treaty of Hudaybiyah, as it is known, called for Muslims to return to Madinah without performing the rites of pilgrimage. They would be allowed to come back the next year to perform the pilgrimage. All hostilities would cease for a period of two to ten years. Either side could form alliances with any of the tribes in Arabia. (The full text of the treaty is in the appendix.)Many among the Muslims were disappointed at the whole affair, which looked like a humiliating defeat. It must have perplexed them when Muhammad (S) received a revelation calling Hudaybiyah a "manifest victory." However events over the next few years proved how beneficial this seemingly one-sided treaty was to the Muslims. The Qur'anic description of this event as a manifest victory was proven correct.
<br />We granted thee (O Muhammad) a striking victory. That Allah might compensate thee for the earlier and the later lapses (in war strategy) and consummate His blessings on thee, and direct thee to a right course of action (to follow hereafter). Allah hath indeed fulfilled for His Apostle (in every detail) his dream (wherein he had heard Allah saying to him) "Ye shall assuredly enter the sacred mosque if Allah wills, in full security, with your heads shaved and your hair properly trimmed, fearing nothing, For He knoweth what ye know not. And besides this, He hath granted you an early victory." (Qur'an 48: 2, 27)The two to three years of peace allowed freedom of movement for people across Arabia. Many tribal representatives visited Madinah and heard the Islamic message. More important they saw the practical application of the Qur'anic message in the metamorphosis of entire communities. The Muslims were able to send proselytizers to all parts of Arabia. The net result was an exponential increase in the numbers of Muslims in the peninsula. Muslims soon had the numbers and the momentum.
<br />When the Help of Allah cometh and (as a result of it cometh) victory. And thou (O Muhammad!) shouldst see men accepting the way of Allah in large numbers. (Qur'an 110: 1- 2)Muhammad (S) as a Statesman In the sixth and seventh years after the migration, the Prophet sent letters to a number of neighboring monarchs and rulers inviting them to Islam. He told his companions "Allah has sent me as a mercy for all humankind (and not just for Muslims). Do not differ amongst yourself like 'Isa's (Jesus) disciples. Take this message of truth to everyone." The rulers of Rome, Persia, Egypt, Ethiopia, Yemen, and Sudan all received Muslim emissaries.The Caesar of Rome received the message with a sympathetic ear, but did not convert to Islam. The king of Persia considered the message to be an insult and tore up the letter. The ruler of Ethiopia sent back a courteous note stating that he considered Muhammad (S) a true Prophet. The monarch of Egypt sent the envoy back with gifts including two slave girls. One of them, Maria (the Copt) embraced Islam and the Prophet married her as a sign of respect to the Egyptian monarch. The Yemeni ruler wrote back saying that the message was wonderful but he would only accept Muhammad's (S) sovereignty if he had a share in Muhammad's (S) power. The most hostile response came from the king of Sudan, who asked his army to get ready to prepare for an invasion. The message Muhammad's (S) emissaries took with them was a non-confrontational attempt at gaining adherents by persuasion. He had a clear message and none of what he was proposing was for personal or national aggrandizement. He was clearly pursuing high universal ideals and not narrow personal, tribal or national interests. His attempts to change minds were not mere rhetoric, but based on his own personal example and the model society he had established in Arabia. This theme of bringing change by inviting people to ponder the truth runs through all of the actions in his life's undertaking.
<br />There shall be no compulsion in religion. (Qur'an 2:256)This was merely one of many examples of statesmanship exhibited by the Prophet.A statesman may be defined as someone who has the wisdom and vision to inspire policies and actions with long-term goals in mind; someone with breadth of view and idealism; someone who has the capacity to compromise with dignity, allowing all parties in a dispute to feel they are victorious; and someone who is not short sighted, partisan or opportunistic.In addition to the manner in which he invited the neighboring monarchs to Islam, at least 5 other incidents illustrate his statesmanship. These are the rebuilding of the Ka'bah, the covenant of Madinah, the treaty of Hudaybiyah, the victory over Makkah and the quelling of unrest amongst the Ansar at his alleged favoritism toward the Muhajiunr. As I have already mentioned briefly, historians record an early incident that illustrates Muhammad's (S) capacity to resolve potential conflict with all parties involved coming away satisfied. The Ka'bah had suffered damage over time and was being rebuilt. It was time for the Black Stone (al- Hajar al- Aswad) to be returned to its original position. Because of the importance attached to this stone, the representatives of all of the tribes present wanted the privilege to replacing the stone. Muhammad (S) happened upon this scene and was asked to mediate this potentially serious dispute. His solution was to place the stone on his cloak, and ask all of the of the tribe members to lift the cloak, thus sharing equally in the glory and privilege of replacing it. Another lesson from this incident appears to be about sharing a burden as well as sharing the glory. Lifting the stone after placing it on the cloak allowed one equal share in the privilege but also made the burden lighter. This deft handling of the situation may provide an insight into Muhammad's (S) being chosen as a Messenger of Allah. The covenant of Madinah and the treaty of Hudaybiyah, both great examples of statesmanship, are discussed above. The humility, compassion and forgiveness he demonstrated at the victory of Makkah is discussed later in this essay. There is another incident worth scrutinizing in some detail.Following the Ta'if expedition, Muhammad (S) distributed the war booty, with a larger share going to some of the Muhajirun. This caused dismay among the Ansars, and talk of favoritism. The Prophet resolved the tense situation by giving an emotional speech to the Ansar that is recorded in Bukhari. In part he said, "Would you not prefer that others may take cattle and material goods home with them and that you would take home the Prophet".As illustrated by these incidents from his life, the Prophet proved an exemplary statesman. He mediated disputes, defused potentially explosive situations with ease, allowing the parties to the conflict to walk away as friends and allies. He set yet unheard of standards in pluralism and tolerance. He was unafraid to take risks and compromise for the sake of peace. His emissaries to other nations brought with them a message of cooperation and seeking common grounds. When he gave a pledge, he always kept it. If the other party broke it, he would not flinch from measures that were appropriate to maintain the sanctity of the pledge. He was humble in victory, compassionate, and forgiving to even his most intractable opponents. Events Leading Up To the Conquest of Makkah The seventh year of the Hijrah saw the neutralization of the Jews at Khaybar. The Jewish tribes who had been expelled from Madinah had settled in Khaybar and were constantly instigating other tribes to fight against the Muslims. When the Muslims learned that the Jews were organizing an army to attack them, Muhammad (S) decided to besiege them in their fortress in Khaybar, and soon the Jews were defeated. The same year saw Muhammad (S) return to Makkah to perform the lesser pilgrimage ('Umrah). One of the causes of the treaty of Hudaybiyah was that the Quraysh and the Muslims would consider an attack on their allies as an attack on themselves and a breach of the treaty. The eighth year of the Hijrah saw precisely that type of a breach. The tribe of Banu Bakr, who was allied with the Quraysh, attacked the tribe of Khuza'h, who had been the first tribe to ally themselves with the Muslims. The Quraysh brazenly supported the Banu Bakr, and the tribe of Khuza'h was defeated. The Quraysh were informed that the treaty signed at Hudaybiyah would be invalidated by this action unless they paid the conventional just recompense (Qisas) for those members of the Khuza'h tribe who were killed in the war, and that they immediately cease supporting the Banu Bakr. The Quraysh ignored the demand for just recompense leaving the Muslims no other choice but retaliation to maintain the sanctity of the pledge. This incident led to the invasion and conquest of Makkah by the Muslims, which began the last and final phase of the Prophet's mission. The overwhelming forces the Muslims had gathered for the invasion proved so intimidating that the Quraysh surrendered without offering any resistance. This action resulted in the nearly bloodless conquest of Makkah.
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<br />Chapter VII: The Final Phase: Victory with Humility
<br />The Compassionate Ruler and Spiritual Leader
<br />The Conquest of MakkahThe final phase of Muhammad's (S) mission started with the conquest of Makkah, and was marked both by a clear sense of fulfillment of the mission and a feeling that it was ending.During the three short years following Hudaybiyah and preceding the conquest of Makkah, the number of Muslims grew enormously. Muhammad (S) received deputations from the various tribes in and around Arabia and sent out emissaries to neighboring tribes and kingdoms inviting them to study and ponder over the message of Islam. Soon most of the tribes in Arabia had become allies of the Muslims and the Quraysh increasingly were an irrelevant force.After the nearly bloodless conquest of Makkah, Muhammad's (S) first act upon entering the city was the announcement of a general amnesty. Next, Muhammad (S) and his associates entered the Ka'bah and cleared out its many idols. As the idols toppled he kept repeating the verses:
<br />The truth has come and falsehood has passed away Verily, falsehood is sure to pass away. (Qur'an 17: 81).The Messenger of Allah then stood at the door of the Ka'bah and gave a brief speech. "There is no deity but Allah; He has no associate. He has made good and helped his servants. He alone has put the confederates to flight. I abolish every claim of privilege of blood or property, (i.e. the old practice of revenge), except the custody of the temple and providing drinking water to the pilgrims... O Quraysh! Allah has taken from you the haughtiness of paganism and its veneration of ancestors. Man springs from Adam, and Adam sprang from dust."He then read the following verses:
<br />O mankind! Verily We have created you of a male and a female, and distributed you into tribes and families that ye might recognize one another. Verily, the noblest of you, worthy of honor in the sight of Allah is he who is the most upright in character. Verily Allah is knowing, the Cognizant. (Qur'an 49:13)He then asked the Quraysh, who were assembled in front of him, "What do you think that I am about to do with you?" When they expressed the hope that he would be good to them, he replied, "Go your way, for you are free." The themes he struck were of compassion, forgiveness, egalitarianism, brotherhood, and the abolition of the cruel pagan cycle of endless revenge.The Near Defeat at Hunayn Surprisingly, this magnificent conquest of Makkah did not end the wars for the Muslims. Soon after the triumph over the Quraysh at Makkah, the neighboring tribes of Thaqif and Huwazin decided to attack the Muslims. The conquest of Makkah had the paradoxical effect of making these tribes more hostile and aggressive than before. Muslims reluctantly went out to meet this assault.
<br />(O believers!) This is a fact that Allah hath helped you on many a previous occasion. And on the day of Hunayn, when your numbers over which you had exulted availed you not, And the earth with all its vastness had straitened on you, And you had to turn back in flight. It was then that Allah infused into the Prophet and those faithful (to him), The spirit of steadiness and self-assurance and succored them unseen hosts and defeated the unbelievers; and that is what the unbelievers deserved. (Qur'an 9: 25, 26)The above verses refer to the near defeat the Muslims suffered at Hunayn. Unlike the previous battles of Badr, Uhud and Khandaq, the Muslims were in larger numbers than the enemy but they seem to have been overconfident and poorly prepared. Al-Bukhari records that the Muslim army advanced initially, but many Muslims incorrectly assessed that the pagan tribes had been defeated and broke rank to collect the war booty. This act of indiscipline and greed allowed the pagans to regroup and attack. Finally, it was the courage and steadfastness under extreme danger of Muhammad (S) and a few of his companions, reminiscent of the battle of Uhud, which saved the day for the Muslims.The defeated tribes retreated into the well-fortified city of Ta'if. Muhammad (S) and his army pursued them and laid siege to the town of Ta'if. Three weeks of multiple raids and bombardment of Ta'if proved fruitless. The Muslims decided to abandon the siege and return to Makkah. These pagans dud not pose a significant threat, and Muhammad (S) had many other more important issues to pursue.The Muslims had captured large amounts of booty, and large numbers of prisoners. When Muhammad (S) distributed the war booty, he appeared to give larger shares to those who had recently accepted Islam. This caused discontent and some unrest among those who had become Muslims earlier, especially the Ansars (Helpers). When Muhammad (S) became aware of this, he gathered everyone together and gave a memorable and emotional speech alluded to earlier in this essay. "Do you think ill of me in your hearts?" he asked. "Did I not come to you when you were errant and Allah guided you; you were poor and Allah made you rich, you were enemies (of truth) and Allah softened your hearts." He continued, "Are you disturbed because of the good things of this life by which I won over a people that they may become Muslims while I entrust you to your Islam? Are you not satisfied that (other) men should take away flocks and herds while you take back with you the Apostle of Allah? By Him in whose hand is the soul of Muhammad (S), but for those who migrated, I should be one of the Ansar myself. If all men went one way and the Ansar another, I should take the way of the Ansar."Muhammad's (S) Disapproval of Superstitions Ibrahim, Muhammad's (S) last son, died at one and a half years of age. This tragic event occurred on the day of a solar eclipse, which understandably seemed to justify an old Arab superstition about natural calamities and their effects on human affairs. Realizing this, Muhammad (S) made a remarkable pronouncement, rendering a fatal blow to the old superstitious practices of Arab society. "The sun and the moon", he said, "are signs of Allah's power. The birth or death of humans does not cause any eclipse."Gender RelationshipsWhile the Prophet was busy with major battles and affairs of state, there is evidence that jealousy and discord was brewing amongst his wives. Glimpses of this very private and human facet of his life are provided in the Qur'an.
<br />And call to mind the occasion when the Prophet had given in confidence an information to one of his wives, and she had communicated it to another (wife). And when Allah apprised him of this, he spoke of it to her in part and passed over the rest. (Qur'an 66:1-5)The verses quoted above allude to an incident in which two of the Messenger's wives appear to have conspired with each other against a third wife. The two wives were gently admonished and all the wives were reminded that their status and duties, their rewards and punishments were higher than of any other women amongst Muslims. They were to be examples for the rest of the community. They kept their position by their own free will and could ask for divorce if they so desired. The Qur'an urges the Messenger's wives to aspire for a higher calling and forgo the ultimately trivial material things in life.
<br />O Prophet! Say to thy wives, "If ye desire the life of this world and its fineries (such as do not become the wives of the Prophet). Come, I shall offer you compensation and shall allow you to leave me in a manner agreeable to you". (Qur'an 33: 28) Even these very private events in his life were public knowledge since they had implications and lessons for all. These events became occasions for revelation (Asbab an-Nuzul) of injunctions against backbiting and conspiring. It is often unrecognized that gender relationships underwent quite a revolutionary change with the advent of Islam and the Messenger's behavior. Spousal relationships were now based on love and compassion. The Qur'an describes interdependency and love in marriage as follows:
<br />They are garments (adornments) unto you as you are garments (adornments) unto them (Qur'an 2:187)The relationships are to be full of love and tenderness.
<br />And one of His signs is that He hath created for you mates of your own species that ye may find comfort in their company; And has put between you love and tenderness. Truly here are signs for those who reflect (Qur'an 30:21)There was levity and joy between spouses. "The best amongst you" he would often say "are those who are best to your wives". On more than one occasion, much to the consternation, of his fathers-in-law, and companions Abu Bakr, and 'Umar, the Messenger could be heard having an argument with one of his wives. The established cultural tradition of women's inferiority and subservience to men was gone. The Prophet sometimes helped out with household chores. Spouses in Islam were confidants, providers of solace and comfort, and advisors in crucial affairs. At Hudaybiyah he consulted with and took the advice of Umm Salamah, the wife who had accompanied him on the trip.Mothers, both biological and foster-mothers, were shown great respect. Daughters were loved and were a source of joy and pride. The Prophet would rise and kiss his daughter Fatimah, on the forehead, his face wreathed in smiles, whenever he met her. The false pride (ird), which was partially responsible for female infanticide, disappeared from the society as in the blink of an eye.Several injunctions about social behavior were promulgated, including modesty in clothing and contact with others. The intent was to encourage interaction between men and women at an intellectual and spiritual level rather than a sensual level. Punishments for adultery and penalties for false accusation against others were formalized. A just and moral society built around personal piety based on the Qur'an was taking shape. The laws and edicts were rapidly changing both the private and public mores in a concrete and tangible form.The Role And Status Of Women In Early Islam A review of women's status in Islam reveals the startling fact that the Qur'an recognized them as spiritual equals for the first time in world history. Moreover, for a long time Islam was the only religion that gave them such status with emphasis and clarity.
<br />Indeed for all of them-the men who resign themselves to Allah and the women who resign themselves, And the believing men and the believing women, And the devout men and the devout women, And the truthful men and the truthful women, And the men who are patient and the women, who are patient, And the men who are endowed with humility and the women, who are endowed with humility, And the men who give alms and the women, who give alms, And the men who observe the prescribed fast and the women, who observe the prescribed fast, And the men who preserve their chastity and the women, who preserve their chastity, And the men who oft remember Allah and the women who oft remember Allah,- For all of these Allah holds out forgiveness and great recompense. (Qur'an 33:35)In this verse the Qur'an uses ten different adjectives to make its point that men and women are equal spiritually, with similar obligations and duties. I can't recall any other verse where the Qur'an hammers home it's intent with such emphasis. Moreover this is not the only verse, which deals with this issue.
<br />The faithful, men and women, are friends one to the other; They enjoin what is good and forbid what is evil; They observe prayer and pay the poor-due and they obey All and his Apostle (in every state). Soon will Allah have mercy on them. Verily Allah is the source of Power and Wisdom. (Qur'an 9:71)The Qur'an with unflinching regularity equates men and women spiritually. With equal unambiguity it recognizes differences in roles and responsibilities. Men are the protectors and solely responsible for the economic needs of the family. Women may earn and keep their income or spend it as they pleased.The list of reforms Islam brought about is long. A brief catalog of these changes includes the following. Female infanticide was banned, primogeniture was abolished, Zihar the custom I referred to earlier was abrogated, incestuous relationships were made illegal and public indecency was wiped out. Women were given economic security and social privileges, own and dispose of property, with the right to enter contracts and run businesses. Marriage became a contract between two consenting adults that was recorded in the presence of reliable witnesses. Divorce was discouraged, but in irreconcilable situations, it was allowed as a last resort. Women were given the right to initiate divorce proceedings (khul') in case the husband was judged to be cruel or had deserted her. Polygamy was limited and was permitted mainly as a remedy for the vulnerable and exploited situation in which female slaves and orphans found themselves. Women and men were encouraged to become literate. Many women became recognized scholars in the Islamic disciplines.The intent of the Qur'an was to establish a just society by protecting its most vulnerable members, including the poor, the slaves, and those who were caught in the web of usury.The Tabuk Expedition In the ninth year of the Hijrah, Muhammad (S) received reliable information that the Roman army was gathering to attack the Muslims. The Roman emperor Heraclius began to see the Muslims as a threat. According to intelligence information, a well-equipped force of about forty thousand Romans were preparing to invade. The Muslims had no choice but to collect their own force and venture out to confront the enemy forces gathered at the border of Syria. As the Muslims prepared to venture out, they found themselves short of resources and manpower. When the call to arms went out, some came up with excuses, while others were upset that they lacked the means to join the Muslim army. The Qur'an recalls these events in the following verses:
<br />(O Prophet!) Some of the Arab nomads came to you to offer excuses, praying for leave (to stay behind). While others, having gone back upon their word given to Allah and His apostle sat at home. So a grievous chastisement shall soon overtake these who have thus broken their pledge. No blame shall lie on the feeble and the ailing and on those who have not the means to provide themselves (with war equipment if they should remain at home). Provided that they are sincerely attached to Allah and His Apostle. No blame shall lie on those who act righteously. And Allah will cover their weakness and be merciful to them. Nor shall blame lie on those who (having no conveyance of their own) came to thee that thou might provide them with a mount; thou had to say, 'I can find nothing to mount on.' and they had to turn away in anguish, their eyes shedding g tears in profusion for their inability to spend anything in the way of Allah. (Qur'an 9: 90-92) Muhammad (S) as always, took the lead as the Muslims ventured out to meet the latest potential challenge. He assessed that the expedition was essential and so risks must be taken. The journey toward the enemy forces was long and arduous, with the outcome uncertain. As usual, the Prophet demonstrated a great capacity to motivate, which explains why some of his companions wept because they couldn't accompany him on the expedition.When the Muslim army reached the town of Tabuk, halfway between Makkah and Damascus, it turned out that the initial reports were only partially true. The Muslim army camped out at Tabuk for about twenty days and then returned to Madinah. In the Prophet's absence, the group labeled the Munafiqun (the hypocrites) of Madinah had constructed a mosque, which had become a center of intrigue and controversy. When this became apparent Muhammad (S) ordered the mosque to be destroyed.
<br />And there are some (from among the hypocrites) who have erected a mosque in sheer mischief and with a view to promoting unbelief. And causing a split among the believers and affording them a base for operation who had in the past warred against Allah and His Apostle. They will surely swear, "Our purpose was naught but good." But Allah bears out that they are clear liars. (O Prophet!) never step into it. More worthy for you to enter is that mosque the foundation of which has been laid in piety from its very first day (where you can lead the faithful in prayer) and to which repair those who aspire to unity; And Allah indeed is pleased with those who purify themselves. Which of the two is better, he who hath laid the foundation of his edifice on devotion to Allah and desires to please Him, or he who hath raised it on the brink of a crumbling bank which is bound to drag him into the fire of Hell? Surely, Allah doth not guide those who commit excesses. This building of theirs which they have built will not cease to cause uneasiness in their hearts until their hearts are torn to pieces. And Allah sure is the Knowing, the Wise. (Qur'an 9: 107-110)Rationale Behind Muhammad's (S) Battles The expedition to meet the putative Roman attack was the last of the military engagements during Muhammad's (S) mission. It is worth reviewing this and other military engagements to understand the motivations behind them. It is a common criticism voiced by some writers that the Prophet had changed form a exhorter to a conqueror, from a warner to a warrior, and in the interest of building an empire he had lost his spirituality. Nothing could be farther from the truth.Muslims were permitted to fight, or more accurately fight back, to defend themselves, in the thirteenth year of Muhammad's (S) twenty-three year mission. At that point, the enemies of Islam were threatening to wipe out the Muslims. The permission to fight was limited and conditional.
<br />Fighting is now ordained for you, but this pleaseth you not. Perchance you dislike a thing though it is good for you; And perchance you like a thing, which may be bad for you. Allah knoweth. But ye know not. --And creating disorder (in the land) is, more heinous than manslaughter. (Qur'an 216-217) Muslims could defend themselves, but they could not wage an aggressive war. When the enemy stopped, they had to stop as well. The pagan practices of revenge killings, mutilation, torture, and disrespect of the dead were banned. Muslims who accidentally killed a non-combatant were reprimanded and asked to pay Qisas (just recompense). The rights of civilians and vulnerable members of the enemy were protected. Prisoners of war were to be treated with dignity and compassion. The Muslims were even prohibited from cutting down trees in enemy territory. The frequently heard adage "all is fair in love and war," clearly did not apply and was, in fact, considered a perverted practice.Quraysh and other Arab tribes provoked four out of the five major battles, Badr, Uhud, Khandaq, and Hunayn. In many instances, fighting these battles appeared to be an open invitation for Muslims to commit self-annihilation. The courage displayed by the Muslims in these engagements equaled anything displayed at any time in human history. They fought for a cause they believed in, were unflinching in their steadfastness, and in every instance the Prophet was among them fully exposing himself to the same risk he asked his associates to face. The same qualities of extreme resolve and faith in their cause and leadership were displayed at Hudaybiyah.The fifth war, the invasion of Makkah, followed the breaking of the Hudaybiyah covenant by the Quraysh. To return the Ka'bah to the fold of Islam was an extremely important objective in the minds of Muslims. The invasion of Makkah became inevitable after the brazen flouting of the treaty of Hudaybiyah by the Quraysh and their failure to agree to give restitution. As noted earlier, the conquest of Makkahwas accomplished virtually without bloodshed. It set new and exemplary standards for conquerors. Muhammad (S) entered the conquered city of Makkah, on foot with his head bowed. There was no gloating, only humility and compassion. One of his first acts, after purging the Ka'bah of idols, was to issue a general amnesty. Even the most obnoxious enemies of Islam, who may have asked for clemency out of convenience rather than a change in heart and conviction, were forgiven.Muhammad (S) was present with his companions at the battlefield, in all five of the major battles. Many a time, his life was in danger and, he was physically injured at least twice. His presence was a constant inspiration to his followers, and as a result in the battles of Uhud and Hunayn, near defeats were turned into victory. These battles were noble in their intent, necessitated by intractable circumstances, and set exemplary standards for compassion and respect for human rights.
<br />So it was that we laid down for the Isra'ilites that if one slayeth another, for other than man-slaughter or for spreading disorder in the land, it shall be as if he has slain all mankind. But if one saveth the life of a single person, it shall be as if he hath saved the life of all mankind. Our Apostles have already come to them with clear proofs (of their mission and tried to dissuade them from their evil behavior), and yet many of them there were who nevertheless went on committing excesses in the land. (Qur'an 5: 32)The Pilgrimage (Hajj) by the Companions in the 9th year of The Migration In the ninth year of Hijrah, Muhammad (S) sent three hundred of his companions to perform the Hajj. This was the first pilgrimage performed with the fall of Ibrahamic rituals. Abu Bakr lead the pilgrims; he explained the rituals of the Hajj and Ali read the first forty verses of Surat at-Tawbah.
<br />(O ye believers!) Here is a declaration from Allah and His Prophet to those with who you have been in league till now, from among the (Arab) polytheists (that you are no longer in obligation to fulfill on your part the conditions of the covenant entered into with them). Tell them, 'You are now free to move about in the land as you like for four months.' But bear in mind that you cannot weaken Allah on any account. On the other hand, Allah will put to shame those who believe not in Him. This is a proclamation on the part of Allah and His Apostle to those who assemble on the great occasion of the pilgrimage (Hajj) to the effect that Allah hath cleared Himself of all obligations to these polytheists even as does His Apostle. So tell them, "If you turn to Allah even now, it will be better for you; but if ye still decline to do so, make it clear to yourselves that ye shall not weaken Allah." (O Prophet!) Announce to those who are not believers that a great chastisement awaiteth them. (Qur'an 9: 1-3)The Ka'bah was banned for the polytheists.
<br />It is not for the polytheists to use for habitation the places reserved for the worship of Allah while they continue to be witnesses against themselves of infidelity to Allah. These are the people whose works will come to naught and in Fire shall they abide. He alone has the privilege to attend the places where Allah is worshipped who believes in Allah and the Last Day and observes prayer and pays the poor due and fears none but Allah. These are they of whom it may be expected that they will prove themselves to be rightly guided....O ye believers! Surely those who prescribe partners to Allah are an unclean lot. Let them not after this approach the Holy Mosque, and if (due to lack of opportunity to profit by trading with them at the time of Hajj), you apprehend poverty, then (do not lose heart), Allah, if He please, will soon give you riches out of His abundance. Verily, Allah knoweth (your needs), the Wise. (Qur'an 9: 17-18 and 28)The Struggle (Jihad) Against Economic Oppression The ninth year after the migration was also the year when directives about usury (Riba) were promulgated. The amount loaned to an individual would double (Riba means doubling) when the duration of the loan expired. This exploitative practice would make it impossible for the individual who had requested the loan to be ever able to return it. Riba, which was practiced widely, forced many people into economic slavery. Banning of Riba was an important part of Islam's fight against oppression. Other important facets of this effort against economic inequity and establishing social justice are compulsory sharing of wealth (Zakah), one of the five pillars of Islam, encouragement of voluntary giving (Sadaqah), strict injunctions against hoarding, and promotion of circulation of wealth in the community by investing in productive ventures.The Concept of Jihad (The Noble Struggle) Much has been written about the concept of Jihad and its misunderstanding by non-Muslims as "holy war". It would be useful at this point to discuss the controversy surrounding the use and misuse of this word. For Muslims, the concept is quite straightforward, and can be illustrated by the following anecdote. Once when Muslim soldiers were returning from a military engagement, their commander made the statement that "We are going from a lesser Jihad to a greater Jihad". The soldiers were surprised, I suspect dismayed, and asked which military engagement they were headed for next. The commander replied that by "the greater Jihad" he meant Jihad or struggle against one's inner self (Nafs).The word Jihad comes from the root letters JHD, which means to struggle or to strive. It is understood as a very positive, noble and laudatory term. That is how most piety minded Muslims understood the word and applied it in their personal, social, political and military lives. The history of the Muslims rulers, on the other hand, gives us examples of those who attempted to sanctify their wars of personal aggrandizement as wars for a noble cause by applying the label Jihad to them. A few even named their war departments as the departments of Jihad. This kind of behavior may be likened to the modern politician's attempt to wrap himself in the flag. It is easy to see through. Such exploitation of the term should not be allowed to corrupt the original or the commonly understood meaning of the word, which is to strive for the highest possible goals, struggle against injustice and practice self denial and self control to achieve the moral purity (Taqwa) to which all piety minded people aspire.The "holy war" concept, for which many non-Muslims use the word Jihad, is foreign to Islam. Rather, it comes from a concept first used to justify the Crusades by the Christian Church during the Middle Ages. The concept of "holy war" also goes back to the time when the emperor Constantine the Great allegedly saw the vision in the sky with the inscription on the cross, "in hoc signo vinces" (in this sign you will be the victor).The Arabic words for the term "the holy war" would be al-harab al-muqaddash, which neither appears in the Qur'an or the Hadith. None of Muhammad's (S) wars were fought with the objective and intent of converting people by force. In fact, as discussed earlier, these were defensive wars against groups who sought to eradicate Islam and the Muslims. In spite of that, the Prophet always tried to avoid confrontation. Conversion was never sought by coercion, but by extending the invitation to study and ponder over the message of the Qur'an. He made an appeal to the intellect as well as the deepest instincts of mankind.It is interesting and useful for social scientists or philologists to study how the meaning and usage of words differ in different communities. Ironically the word "crusade", because of its association with the crusades, should have a pejorative sense to it and yet the word has acquired an ennobled meaning in the West, even though the Church itself, along with most historians, acknowledge the injustice of the Crusades and the atrocities done in the name of faith. On the other hand, the word "Jihad" which means for Muslims, striving for the highest possible goal, for non-Muslims has acquired the negative and unjustified connotation of the holy war. Part of this modern legacy stems from the period of European imperial aggression, in which Muslims defended their homelands in a justified, defensive military response, invoking the term Jihad at times. Many European commentators at the time merely scoffed at their struggle, or met it with multiples of military force, invoking a "civilizing mission" to the benighted. In conclusion, it is important to be aware how both words are used in the original context and meaning.The Tenth Year of Migration (Hijrah)/The Farewell Pilgrimage In the last year of his mission, the prophet Muhammad (S) decided to go on the Hajj pilgrimage. When this news became known, such large numbers of people came along that it looked as though the entire Arab nation was accompanying him. It was a climactic, majestic moment in the Prophet's life. The success of the mission that once was in doubt had now been accomplished. As he spoke that day, sitting on his camel at the top of the hill in the plain of 'Arafat, he could see devout Muslims gathered around him all the way to the horizon. What once appeared impossible had come true in most spectacular fashion. The time of troubles was behind him.The Sermon at the Farewell Pilgrimage After completing the pilgrimage, the Prophet stood on a small mountain (later called the mount of Mercy or Jabl al-Rahma) in the plain of 'Arafat, and gave a sermon that had an air of finality to it. It was like the period at the end of a sentence, the last chapter of a book, the last act in a play. He spoke in the past tense. "Today, I have completed the Din (complete system of life) for you... and selected for you Islam."He began the speech by declaring, "All the pagan practices are crushed under my feet. O mankind, your Lord is One. Without doubt, your father Adam is one. No Arab has superiority over a non-Arab or a white over a black, or a black over a white, except on the basis of Taqwa (Allah consciousness). Each Muslim is the brother of another Muslim, and all Muslims are brothers. And as for your slaves, feed them what you eat, and clothe them with what you wear. All revenge from bloodshed during paganism is abolished. First and foremost, I forgive from my family, Rabi'ah bin al- Harith's son's murder. All usury is abolished. And first and foremost, from my family I abolish usury owed to my uncle, 'Abbas ibn 'Abdul Muttalib. Remember Allah in your dealings with women. You have rights over women, and they have rights over you. Your life and property are sacred to you till the Day of Reckoning."After finishing the sermon, he asked, "When Allah will question you about me, what will you say?" The companions replied, "You delivered the message, you fulfilled your obligation." Muhammad (S) then raised his finger toward the sky and repeated three times, "Allahumma Ashhad" (O Allah, You are the witness). As he surveyed the crowd gathered to listen to him, he must have felt a sense of satisfaction. There are a number of other traditions attributed to this farewell pilgrimage. The four sacred months, in which all conflict was banned, were fixed. The practice of changing the months according to convenience was abolished.The Final Illness
<br />O men, If you have been worshipping Muhammad (S), then know that Muhammad (S) is dead. But if you have been worshipping Allah, then know that Allah is living and never dies. -Abu BakrThe speech, which Muhammad (S) gave at the last pilgrimage and some of his other pronouncements, had the tone of a person who is bidding farewell. He appeared to have a premonition that his mission on this earth was coming to a close. His final illness lasted several days, producing a high fever and severe headaches. Occasionally, he fainted due to the extreme fever. Approximately four days before he died, he gave his last speech. He talked about the "choice" human beings have of striving primarily for success in this life or focusing on the hereafter. He stressed the Qur'anic concept that personal actions determine an individual's rewards. In a poignant Friday sermon he declared; "O Messenger of Allah's daughter, Fatimah, O Messenger of Allah's aunt, Safiyyah ibn 'Abdul Muttalib, perform righteous deeds for Allah, I cannot save you from Allah." After the sermon (khutbah) he went back to 'A'ishah's chamber. The headache and the fever made him very uncomfortable. 'Aishah reports him as saying, "Jews and Christians have earned Allah's displeasure by turning the graves of their Messengers into temples of worship." He was obviously thinking of his death and was worried that his followers might commit the same fatal error because out of devotion and respect towards him. During the last day or two of his illness, he appeared to slip in and out of consciousness. He passed away in the month of May in the year 632 AD (the eleventh year of the Hijrah, in the Muslim month of Rabi' al-Awwal).The news of Muhammad's (S) death spread rapidly. Most people were understandably in shock and disbelief. 'Umar was beside himself with grief, threatening to silence those who alleged the Apostle had died. However Abu Bakr maintained his poise. When he returned to the Prophet's house, he went up to the body, uncovered his face, and kissed him. Abu Bakr reportedly said, "... You (Muhammad have tasted death Allah has decreed it. A second death shall never overtake you."He then went out in the courtyard and spoke these memorable words. "O men, if anyone worships Muhammad (S), Muhammad (S) is dead. If anyone worships Allah, Allah is alive, immortal."Then he recited the following verse:
<br />Muhammad is no more than an Apostle. Apostles before him have passed away. If he dies or is slain, will ye then turn on your heels? And he who turneth on his heels shall not in the least injure Allah. And Allah will soon reward the grateful. (Qur'an 3: 144)Abu Bakr's actions and words at this emotional and critical moment in Muslim history had an impact on the course of Islam that is far more profound than most people realize. It prevented Muslims from succumbing to the very human instinct of deification of the Prophet which people had done to the memory of many other messengers and charismatic leaders in the past.
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<br />Does this Essay Cover Any New Ground?
<br />My attempt in this essay has been to study the internal dynamics of Muhammad's (S) "struggle," in a holistic manner rather than giving mere details of the events of his life. In essence, it is an analytical, rather than an anecdotal or narrative essay. I have attempted to obtain some insight into his actions during the course of his struggle.Traditional scholarship's divides his life into Makkan and Madinan phases. This is chronological valid and represents the two broad aspects of his life before and after the watershed event of the Migration. It does not do justice however either to the complexity of his struggle nor reveal its holistic nature. I believe Muhammad's (S) struggle can be naturally divided into the seven phases I have described. Studying the Messenger's mission for its various phases is important because it provides precedent and gives the narrative relevance for today. Unlike many of the other messengers in history, Muhammad's (S) mission came to a successful end, with many remarkable events in between. Since his life is better documented than the lives of other leaders in the major world religions, it is possible to build this analysis on a historical foundation. When we study the lives of Moses (Musa), Gautama Buddha, Jesus ('Isa), and other messianic and charismatic leaders, we cannot help but sense that their stories have many missing chapters. For instance Moses (Musa) appears to have constantly struggled to keep his unruly followers in tow. He had trouble keeping them compliant with even the minimum objectives of giving up idol worship and practicing monotheism. The dogmatic concepts, which rankle the outside observer most, are those of the exclusive nature of God (Yahweh: the God of the children of Isra'il) and the concept of a chosen community that believes they alone have been elected for redemption. Moses (Musa) spent his life leading his followers through years of constant wanderings. It was left to his successor Joshua to establish a settled structured society. Jews have suffered numerous injustices through the centuries and consequently Jewish thinking appears to have become a captive of their long and often tragic history. Buddha's mission was also structurally one-dimensional in that it only addresses issues of personal behavior and morality. It doesn't allow God any role on this earth (Buddhism is non-theistic) nor outline principles for establishing and organizing society. Since Buddha left God's chair vacant, his followers soon enthroned him on it, as the massive statues to Buddha bear witness.Jesus ('Isa) ministry was very brief and in many respects incomplete. Its abrupt end must have left immense confusion and disappointment in the minds of his followers. A number of core theological concepts had not yet become fully clear to those who received his mission during his lifetime, and many different individuals and councils addressed these in later centuries. This may help to explain the controversy, which produced complex concepts like Trinity, which later became central in Christian theology. Although Jesus ('Isa) left behind a practical precedent in areas of personal behavior, in other areas of community life, such as governance, his followers found few practical examples upon which to rely.In many areas the contrast between Muhammad's (S) struggle and that of the others is dramatic. He began with years of pondering over societal ills. Then came the revelation, and the realization that divine knowledge is essential in guiding the inherently limited human intellect. The profundity of this realization and the enormity of the task ahead of him overawed him. Initially he shared the message only with his closest family and a few loyal supporters.Next began the phase of proactive change in his mission, and with it the inevitable hostility of the entrenched powers in the society. Change is always threatening, and the greater the change, the more dangerous the threat seems. This would be true of the change against any established system of practices, whether it be economic, social or behavioral. It would also be true for change in personal behavior like wearing immodest clothing, promiscuity, and consumption of intoxicants. Changing attitudes that valued pride in wealth and country, or class and color of the skin over all else would also be difficult. Often the struggle for change became life threatening. Muhammad (S) had to lay his life on the line and on several occasions the mission faced the possibility of total extinction. Fortitude in the face of adversity was the salient feature of this phase. The Migration, which marked the beginning of the next phase, involved careful planning and execution. He demonstrated that self-help and reliance on Allah go together and are both essential for success. With his nomination by the community to a position of leadership, he showed another facet of his personality: the capacity to create a truly pluralistic society with equity and dignity for all religious and ethnic groups.The period following the Migration was consumed by the need to fight wars of survival. However it allowed him to set down exemplary rules of engagement for just warfare: defensive with clear moral objectives; all collateral damage was to be avoided and POWs should be treated humanely; there would be no revenge, and actions would not be motivated by anger. He always led by example and often had to put his own life in danger. These three wars in four years, besides posing a physical threat, must have been extremely distracting and demanding of his time and energy. Yet the work of building the community went on.During the next phase, he showed the capacity to compromise and demonstrated the foresight and wisdom to realize that peace, even at seemingly unfavorable terms, is better than hostility. The peace dividend, following the treaty with the Quraysh, was huge and resulted in exponential increase in the number of Muslims.This was followed by the phase of building an exemplary, moral, and just society, a society functioned in a coherent manner with regard to accumulation and fair distribution of wealth allowed to circulate into even the tiniest capillaries of the community's economic system. It was a pluralistic society with equity and justice for all, governed by mutual consultation, a society based on egalitarianism, equality before the law and protection of its most vulnerable members women, children, orphans, indigents and slaves.Then came the conquest of Makkah, which was a demonstration of meticulous planning and the use of overwhelming force to achieve a victory with practically no loss of life on either side of the battle front. The stunning magnanimity and humility shown during victory by Muhammad (S) and his companions is unmatched in history. The final sermon, consolidated social, economic, and moral changes that had been brought about in the society. It was time to prepare for the end.The anatomy of the mission, its growth and evolution in some ways parallels the various stages of human life itself: prenatal (pre Wahy), natal and immediate neonatal (Wahy and its immediate aftermath), early childhood (open invitation to Islam and brazen hostility), youthful coming of age (new avenues for expansion and migration), young adult life (a clear change in direction of the mission and the major battles), mature middle age (the peace treaty and peace dividend), and finally old age and the completion of his mission. These various stages reflect not only the growing sophistication of the message but also the increasing maturity of the audience to whom the message was directed. The audience also grew in sophistication and in understanding of how to carry the burden of passing on the message. None of this implies that the message was immature, or a work in progress or internally inconsistent at any time.The Prophet's mission was very simply to interpret and spread the Qur'anic ideology. This Qur'an centered spirituality remained the constant theme through all of the phases of his life. The power of the Qur'anic concepts continues to spread even today, making Islam the fastest growing religion in the world. Over time, many differences based on dogma, politics, personality cults and egos have emerged amongst the followers of Islam. In spite of many heterodox sects, the core messages of Qur'an, which are Tawhid (every action and thought governed by monotheism in it's purest form) and Taqwa (personal piety) and the Jihad (striving toward the establishment of a just and moral society) are alive and potent, and continue to provide spiritual solace, intellectual satisfaction and societal discipline to many.
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<br />Appendices
<br /><a href="http://www.ispi-usa.org/muhammad/appendix1.html">1. Muhammad's (S) Persona</a> <a href="http://www.ispi-usa.org/muhammad/appendix2.html">2. The Prophet's Marriages and Wives</a> <a href="http://www.ispi-usa.org/muhammad/appendix3.html">3. The Covenant of Madinah</a> <a href="http://www.ispi-usa.org/muhammad/appendix4.html">4. The Treaty of Hudaybiyah</a> <a href="http://www.ispi-usa.org/muhammad/appendix5.html">5. Prophet Muhammad's (S) Letter to Heraclius</a> <a href="http://www.ispi-usa.org/muhammad/appendix6.html">6. Said the Messenger of Allah</a> <a href="http://www.ispi-usa.org/muhammad/appendix7.html">7. The Sermon At The Last Pilgrimage</a> <a href="http://www.ispi-usa.org/muhammad/appendix8.html">8. The Satanic Verses?</a> <a href="http://www.ispi-usa.org/muhammad/appendix9.html">9. The Quintessentials of the Islamic Belief System</a>
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<br />Primary Sources
<br />1. Qur'an as a source of the SirahThe Qur'an itself provides the most interesting and objective source of the Prophet's Sirah. He is mentioned directly only four times (in contrast, the name Musa (Moses) appears one hundred and twenty seven times and Isa (Jesus) twenty five times). However, the entire Qur'an, in a way, is addressed to him. Multiple indirect references to events in the Prophet's life and mission abound. Most fascinating of all, is that the Qur'an is occasionally critical of the Prophet and gently chides him. A striking example is in the Surat 'Abasa.
<br />"(The Prophet) frowned and turned away Because there came to him the blind man However, what could tell thee but perchance that he might grow (in spiritual understanding) Or that he might receive admonition and the teachings profit him? As to the one who regards himself as self-sufficient To him dost thou attend? Though it is no blame to thee if he grows not (in spiritual understanding) But as to him who came to thee striving earnestly And with fear in his heart Of him wast thou unmindful! By no means (shouldst it be so)! For it is indeed a message of instruction". (Qur'an 80: 1-11)I have tried to include many but not all of these Qur'anic references to Muhammad's (S) life. 2. Ibn Ishaq (born AH 85/died AH 151)This is the major source of Muhammad's (S) life. There were at least seven other attempts at documenting Sirah. None of them survived. 'Uqbah's (55- 141 AH) Sirah of the Prophet, which was one of those seven books was endorsed by Malik ibn Anas ,Idris al- Shafi'i, and Ahmad ibn Hanbal, did not survive.A pupil of Ibn Ishaq made two copies of his manuscript. One reached Ibn Hisham (d. 218 A.H). His edited version is the main source of most biographies. The English translation is by Alfred Guillaumme, The Life of Muhammad.Was Ibn Ishaq trustworthy? He appears to be very careful in his writings. When in doubt, he frequently precedes a statement by the word "Za'ama" (he alleged). Another indication of his attempt at remaining objective is the use of the phrase, "fi ma dhukira la" (remembered or mentioned). Another phrase he uses often is "fi ma balaghni" (came to my knowledge); (The account of Mi'raj is everywhere hedged with terms suggesting reservations and caution. After quoting both types of traditions that support "physical" or "spiritual" journeys, he makes the observation that it is immaterial whether the experience was real or visionary! Another phrase used is "Allah knows best."Ibn Hisham, the EditorA philologist of some repute, Ibn Hisham made useful and critical observations on the "poetry" cited in the Sirah and annotated it. However, he also appears to have abbreviated and sometimes even altered the original work. His over all contribution to Ibn Ishaq's original work is considered by most to be useful. Paradoxically Ibn Ishaq's biography of the Prophet is commonly referred to as "The Biography of the Prophet compiled by Ibn Hisham". 3. Ibn Jarar at-Tabari (d.923) Another important source book frequently quoted is Abu Ja'far Muhammad ibn Jarar at-Tabari. This work called the Tarikh ar-Rusul wa al- Muluk {History of Prophets and Kings}, is one of the monumental pieces of work compiled by the author.
<br />Secondary Sources
<br />1. Ali, Ameer. The Spirit of Islam: A History of the Evolution and Ideals of Islam with a Life of the Prophet. Amplified and revised, London: Chattos and Windus, 1964. 2. Armstrong, Karen. Muhammad: A Biography of the Prophet. Harper: San Francisco, 1992. 3. Andrae, Tor. Mohammed: the Man and His Faith. Translated from German by Theophil Menzel, New York, N.Y: Barnes and Noble, 1957. 4. Azam, Leila and Aisha Governor. The Life Of The Prophet Muhammad. London: Islamic Texts Society, 1985. 5. Azzam, Abdul Rahman. The Eternal Message of Muhammad. Translated from Arabic by Ceaser E. Farah; with an introduction by Vincent Sheean.New York: Devin-Adair Co., 1964. 6. Ghazi, Abidullah. The Life of Perfection. Skokie, IL: IQRA' International Educational Foundation, 1997. 7. Haykal, Muhammad Husayn. Life of Muhammad. Translated from Arabic by Isma'il Ragi al-Faruqi. Indianapolis, Indiana; American Trust Publications, 1976. 8. Irwing, Washington. The Life of Mahomet. London: J.M. Dent and sons, and New York: E.P. Dutton and Co., 1911. 9. Kelly, Marjorie. Islam. The Religious and Political Life of a World Community. New York: Praegers Publishers, 1984. 10. Lewis, Bernard. "Gibbon on Muhammad". In Daedalus, vol.105, no.3 (summer 1976): Pp.89-101. 11. Lings, Martin. Muhammad; his life based on the earliest sources. Rochester, Vermont: Inner Traditions International, 1983 12. Nadwi, Syed Abul Hasan Ali. Muhammad; The Last Prophet: A Model for All Time.Leicester.U.K: IslamicAcademy, 1993. 13. Nasr, Seyyed Hossein. Muhammad Man Of God. Chicago.IL: Kazi Publications, 1995. 14. Numani, Muhammad Shibli. "Allamah Shibli's Sirat an-Nabi". Translated from Urdu by Fazlur Rahman. Karachi: Pakistan Historical Society, 1970. 15. Peters, F E. Muhammad and the origins of Islam. Albany, New York:State University of New York Press,1994. 16. Raza, Ali Musa. Muhammad in the Qur'an. Lahore: Ashraf Printing Press, 1982. 17. Salahi, M.A. Muhammad: Man and Prophet, A Complete Study of the Life of the Prophet of Islam. Shaftesbury, Dorset: Rockport, Massachusetts, Brisbane, Queensland: Element, 1995. 18. Schimmel, Annmarie. And Muhammad is His Messenger. Chapel Hill, NC: University of North Carolina Press, 1985. 19. Von Denffer, Ahmad. A Day with the Prophet. Leicester, U.K: The Islamic Foundation, 1979. 20. Watt, William Montgomery. Muhammad: Prophet and Statesman. London: Oxford University Press, 1961 21. Zakariya, Rafiq. Muhammad and the Qur'an. London: Penguin Group, 1991.
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<br />AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1097081740774881312004-10-06T17:56:00.000-07:002005-03-02T16:25:06.616-08:00Maha Dabbous joins Lahore Ahmadiyya Jamat and later returs<strong>How I joined the Lahore Ahmadiyya Jama‘at<br /></strong>by <em>Sister Maha Dabbous, Egypt<br /></em><br />(Note by muslim.org website: The article presented below was written for us by Maha Dabbous in November 1999 when she left the Qadiani Jama‘at to join us. A few months later she rejoined the Qadiani Jama‘at and wrote another article explaining her return, which is still available at the Qadiani Jama‘at website www.alislam.org. Our purpose in still keeping her first article online, as given below, is not to suggest or imply that she still maintains this position, but to show the arguments on which she based her decision to join the Lahore Ahmadiyya. Readers can compare these with the reasons she gives for her return in her article at the Qadiani Jama‘at website and draw their own conclusions as to which case is stronger.)<br /><br /><strong>I come from a Sunni Muslim family in Egypt</strong>, where I was born in 1955. I was brought up and educated in Cairo. My father was a judge and my mother a housewife. They were known among all our relatives to be very good Muslims and were both very keen to teach me and my only sister the proper Islamic teachings. Because I loved them very much, I followed their good example. I was brought up to love Islam and the Holy Prophet (peace and blessings of Allah be upon him). From an early age, I was trained to observe the Islamic injunctions like offering the daily prayers and fasting during the month of Ramadan.<br />In the year 1977 I got my BSC degree in civil engineering from Cairo University, and in the same year I got married. My husband was also a civil engineer. We both traveled together to London in 1979 where my husband got his master’s degree and later his PhD. Then we settled permanently in England; my husband worked as a lecturer in the university and I worked as a structural engineer in a consultant’s design office. Allah granted us a son in 1983.<br />My traveling to England was a turning point in my life. It put things in proper perspective for me. The Egyptians usually think very highly of themselves. It seems that the famed pride of the Pharaohs still runs in their blood even today. I was no different; I was full of pride just for being Egyptian. I used to think that we Egyptians are the most knowledgeable people in the world. This of course applied also to the religious knowledge. I used to think that we have Al Azhar University in Egypt and that this is proof that – concerning religious matters – we are the best in knowledge. But my life in England changed my attitude to a great extent. I started dealing with other people from different nationalities and backgrounds, and I realized that other people also have knowledge and in most cases they excel Egyptians in their knowledge. This brought me down to earth and got rid of some of my Egyptian arrogance.<br />My life in England also revealed to me the image of Islam in the eyes of the western societies. Previously I was under the impression that the beauty of Islam was known to everybody in the world. But shortly after settling in England, I could see the reality of things. I realized that in the Western Countries, the image of Islam was very repulsive and unattractive. Islam is looked upon as a harsh and aggressive religion, which preaches violence and bloodshed. Muslims are regarded as the inferior people of the world.<br />I felt very protective about my religion, but in a way, I could not blame the western people for this ugly impression about Islam. It was the Muslims’ fault. Muslims are fighting together all around the world. There is no unity, no peace and no love in the Islamic countries. The Islamic commandments are mixed with a lot of impure injunctions that have nothing to do with the true Divine teachings. Muslims are lost in the pleasures of the material world, so how should the west see any good in that religion?<br />I used to be extremely concerned about Islam, and I used to wonder why did Allah leave His religion without any defense and protection? I believed Islam to be the final and perfect Divine religion. Why then did Allah allow the Muslims to corrupt its teachings? Why did Allah not protect His religion from such pollution?<br />I used to worry a lot and cry a lot while praying to Allah to save His religion from this calamity. My heart was bleeding with sorrow for my religion.<br />At that time I thought to myself that I should be defending Islam in some way. But I had no means of defense, except perhaps talking to non-Muslims and showing them the true teachings of Islam. So I started talking to my non-Muslim colleagues at work, and I tried to explain to them that the negative impression of Islam that they acquired through observing the Muslims of the present time had nothing to do with the original teachings of Islam. I tried my best to uncover the beautiful image of my religion, but little did I know about its true teachings, and thus, I failed to convince anybody.<br />Yet I was continuously praying anxiously to Allah to manifest the perfection of His final religion to mankind and to enable me to serve this religion and spread it in the world.<br />Allah by His Grace and Mercy answered my prayers in a wonderful way. He manifested to me His Graciousness and Mercy and He showed me that my prayers were already accepted one hundred years before. I got to know this one day, while talking to one of my Christian colleagues about Islam. At that time, another colleague at work interfered. He was a Sunni Muslim from Pakistan. He told me not to talk about Islam with anybody because Islam is not a religion to preach, and he added that only Christian people can preach their religion, and as for Islam, Allah Himself will spread it in the world. I was not convinced and I disagreed with what he said. I told him that Islam is a blessing from Allah and we are lucky to enjoy this blessing. But it is not right to keep it just for ourselves. Allah likes us to share His blessings with the others. So we must not deprive anybody of this great Divine blessing. My Pakistani colleague did not like what I said, and he mentioned that I sounded like the Ahmadis. I asked him who the Ahmadis were. He told me that they were the members of the Ahmadiyya Muslim community, and they believed in a new prophet who came to the world one hundred years ago. He also told me that their prophet claimed to be the Promised Messiah and the Imam Mahdi who is awaited by the Muslims. With my deep-rooted Egyptian pride I answered that we are not in need of any Mahdi or Messiah to guide us. We have the teachings of Islam in the Holy Quran and we have the example of the Holy Prophet to follow. So why do we need any body else to guide us? If we need any guidance, we can ask our scholars of Al Azhar in Egypt.<br />At that time I felt very angry with those Ahmadis. I thought to myself that they are even worse than the other Muslims because they believe in a prophet after the Holy Prophet of Islam.<br />I felt very upset and I wished to meet those Ahmadis and try to change their wrong beliefs. Allah granted me this wish instantly because my colleague mentioned that his wife had an Ahmadi friend who was preaching the Ahmadiyya teachings to her. He happened also to have some Ahmadiyya literature from her. I decided to go and see that Ahmadi lady, but first I requested my colleague to bring me the Ahmadiyya literature, and he brought them to me the next day. When he was giving me the books, he warned me saying that these Ahmadis are kafirs - disbelievers - and that I should not be influenced by whatever I read in their literature. I assured him that nothing would change my beliefs.<br />I read the literature and I was extremely impressed. I could sense the love of Allah and His Holy Messenger Muhammad (peace and blessings of Allah be upon him) in every letter of these writings. I went back to my colleague and asked him why he called those Ahmadis "Kafirs". He told me that this was the verdict of the Muslim scholars; even the scholars of Al Azhar in Egypt expressed this opinion. But I told him that although I did not believe in the prophethood of the founder of their movement, I still could not call them Kafirs. They claim to be Muslims and they believe in the unity of Allah and in the prophethood of Muhammad (peace and blessings of Allah be upon him), so how can we call them kafirs then?<br />I was very keen to talk to the Ahmadi lady who provided these books and my colleague arranged for this. She was a Pakistani lady. When we had our first conversation, I was very impressed by her religious knowledge. At that time I used to think that only the Arabs could have any deep knowledge about Islam. But again, little did I know.<br />The main subject of our conversation was concerning the second coming of Jesus. I did not have any previous opinion regarding this. I was not aware of the Sayings of the Holy Prophet regarding the appearance of the Son of Mary and the Imam Mahdi in the latter days of the world. I only remembered one thing. When I was very young, my mother once told me that some people believe that Jesus will return to the earth before the end of the world. I recall that at that time I asked her, how will we recognize him when he comes? She answered me saying that if somebody claims to be Jesus and he calls the people to worship the One and Only God, and does not abrogate any of the injunctions of the Holy Quran or annul any of the teachings of the Holy Prophet of Islam, then he must be the true Jesus.<br />I continued to see my Ahmadi sister, and during our meetings she proved to me from the Holy Quran and the sayings of the Holy Prophet that Jesus had already died and that the prophecies regarding his second coming were to be fulfilled by the coming of another person similar to Jesus in his mission. She also explained to me that Hazrat Mirza Ghulam Ahmad, the founder of the Ahmadiyya movement, was that person who fulfilled these prophecies.<br />This idea appealed to me, it sounded very reasonable and acceptable. I started to study the teachings of Hazrat Mirza Ghulam Ahmad in depth. I was amazed and deeply moved by whatever I read. I could not find one fault in his teachings. It was an embodiment of the teachings of the Holy Quran and the practice of the Holy Prophet of Islam. The characteristic feature of his writings was the love of Allah and the Holy Messenger of Islam on one side and the love of humanity on the other. The teachings of Ahmadiyya had a beautiful taste and flavor. I could feel the real essence of Islam in every letter of these teachings. I had no doubt in my mind that Hazrat Mirza Ghulam Ahmad was appointed by Allah as the awaited Reformer. It was very clear to me that whatever he wrote was assisted by the Divine support. The only thing, which was preventing me from accepting Ahmadiyya, was his claim to be a prophet, because I believed that Hazrat Muhammad (peace and blessings of Allah be upon him) was the last prophet to mankind. At that time it occurred to me that maybe Hazrat Mirza Ghulam Ahmad never claimed prophethood and that his followers claimed this for him after his demise. But when I checked this, I was told that he himself claimed to be a prophet.<br />I could not resist the urge forcing me to follow that exceptionally holy person. His teachings were extremely appealing to me. It was exactly what I wished for. I thought a lot about his claim concerning his prophethood. I thought to myself that he was a just and truthful man. He would never invent any false fabrication. If he said he was a prophet then I must accept this. I convinced myself through logic, his prophethood was not separate from the prophethood of the Holy Prophet, on the contrary it was born out of it. It was a blessing granted to the true followers of the Holy Prophet. So in this case, we cannot say it is a new or a separate prophethood. It was just a reflection of the original prophethood. In this way, I was satisfied to accept the prophethood of Hazrat Mirza Ghulam Ahmad.<br />So I accepted Ahmadiyya by taking the Bai`at - the pledge - in July 1989.<br />My heart was deeply moved. I was very thankful to Allah that He guided me to this beautiful truth. I was also very sad and sorry that I did not know about this truth earlier, I lost many years of my life without living as an Ahmadi. I had to make up for these lost years.<br />I wished to cry loud and announce this beautiful news to everybody in the world. The Awaited Reformer had come to save us and unite us all under one banner. He had come to clear Islam from all pollution and impurities and to spread this perfect Divine message in the whole world. I wished to convey the message of the Promised Messiah to all mankind. I felt that everybody now had the chance to follow the true teachings of Islam. I decided that I would carry this message back to my country, Egypt. I was sure that if this great news was accepted by the Egyptians, then all the rest of the Arabs would follow them very quickly.<br />It was time for hard work; I felt I should not lose any more time. I knew my husband and my parents in Egypt would not accept my decision. But I could not hold back.<br />I was ready to face any kind of hardship for the sake of Allah and His true message.<br />By declaring my acceptance of the truth of the Promised Messiah I started to confront an extreme opposition from my husband, relatives and friends. Even my own parents and my only sister bitterly opposed me. I had to sacrifice them all for the sake of the truth. And Allah says in the Holy Quran:<br />"Say: If your fathers and your sons and your brethren and your wives and your kinsfolk and the wealth you have acquired, and the trade whose dullness you fear, and the dwellings you love, are dearer to you than Allah and His Messenger and striving in His way, then wait till Allah brings His command to pass. And Allah guides not the transgressing people."<br />(Chapter 9: The Immunity: verse 24)<br />And for me the choice was "Allah and His Messenger and striving in His way". They were the dearest to me. For their love, I had to lose whatever and whoever I loved in my past life. My husband divorced me and took my only son away from me because he feared I might influence him with my religious beliefs. I had to leave my house that I loved. I lost interest in my property and material belongings. I even lost my job after I started wearing a headscarf, thus declaring that I had become a true Muslim. On my first visit to Egypt after my acceptance of Ahmadiyyat, I had to face the opposition from my relatives and friends that continues until today. My parents and my only sister and her husband opposed me very badly. They tried to change my beliefs in every way they could. They arranged for me to meet many religious scholars in the hope of changing my thoughts. I never refused to discuss things with these scholars, because I wished to preach Ahmadiyya to them. But nothing changed their stand, and of course, none of them convinced me to leave the truth I adhered to.<br />I had to start living on my own, leaving my past life behind. I started a new life as an Ahmadi. I lived in London in a place very close to the London Mosque – the center of the Ahmadiyya community that I belonged to. The members of the Ahmadiyya Jamat became my spiritual family. I continued to study the teachings of the Promised Messiah through his books and through other literature produced by the Ahmadiyya Jamaat. I devoted all my time and effort to the service of the Jamaat, and I dedicated all the means at my disposal for the purpose of preaching Ahmadiyyat to others. But for a reason I did not know at the time, I utterly failed to convince anybody.<br />At the end of the year 1992, I got married to an Indian Ahmadi from Qadian. Although I spent most of the time in London for the sake of serving the Jamaat, I still had the opportunity to live in Qadian for some time. Being in the birthplace of Hazrat Mirza Ghulam Ahmad was a very pleasant experience. It gave me great pleasure and satisfaction to live in the same place where the Promised Messiah lived and preached his teachings and beliefs.<br />Allah granted me a daughter and a son out of my second marriage. But unfortunately things did not go as desired between me and my husband and we had to separate.<br />This brought me back to Egypt in July 1997. At that time my father died, and I had no choice but to stay in Egypt for a while to deal with some problems concerning the inheritance of my father’s property.<br />I felt very disturbed by my stay in Egypt, because I felt I was away from my spiritual family – the members of the Jamaat Ahmadiyya in London.<br />I could not stand the idea that I was not doing any service for my Jamaat. So I bought myself a computer with the intention of doing some work. I intended sending my work to the Jamaat in London through the Internet service. But Allah had some other plan for me. When I linked my computer to the Internet, naturally the first thing I searched for was the site of the Ahmadiyya Jamaat. I found a site, but it was not the site of my community, it was the site of the Lahori movement.<br />At that time I remembered that when I accepted Ahmadiyyat, I heard that after the demise of the Promised Messiah, his community split into two. One was the community that I belonged to, whose center was initially in Qadian and therefore was referred to as the Qadiani movement, and the other was the Lahori movement whose center was in Lahore. When I first heard about the Lahori movement, I was told that they did not believe in the prophethood of Hazrat Mirza Ghulam Ahmad, and also they did not enjoy the unity of leadership. I must admit here that at that time I never tried to know more about the Lahori community because I got the impression that the differences between the two communities were concerning the leadership, and that the split happened because the individuals, who later became the Lahoris, wanted to be the leaders of the community. So I thought that it was only a political difference.<br />Anyway, I never had a chance to meet any of the Lahori Ahmadis in London.<br />Yet at that time I also remembered one more thing. Just before I came to Egypt in 1997, I went to Pakistan for a visit. My husband, knowing how much I loved the Promised Messiah and anything related to him, took me on a tour in Lahore to show me the places associated with the Promised Messiah. At that time I visited some places where I saw pictures of Maulana Muhammad Ali and some other companions of the Promised Messiah. When I asked my husband who those people were, he told me that they were the companions who split from the Jamat and established the Lahori section. I was very surprised at that time. How could such people who were very close to the Promised Messiah, go astray and create division in his community after his death? I could not believe that they could have done this.<br />So back to my story. When I first found the web site of the Lahori Ahmadis on the Internet, I did not bother to read any of its contents. To me they were some Ahmadis who had gone astray.<br />For a few weeks after that I tried to contact my Jamaat in London and to get some work done, but Allah did not enable me to do this. I even thought of designing a new Arabic web site for the Jamaat. But again Allah did not enable me to do it because he had another plan for me.<br />Then one day – in October 1999 - I was just exploring the web sites on the Internet, and again I came across the site of the Lahori movement. Out of curiosity I thought I’d read some of its contents. When I downloaded the web page, the first title which caught my sight was: "Arabic translation and typesetting project in Egypt". It was a report of a visit of an Ahmadi Lady to Egypt where she visited Al Azhar. During her visit to Egypt she also arranged for some of the books of the Lahori movement to be translated into Arabic, together with the typesetting of some of the Arabic books of the Promised Messiah.<br />Knowing how much the Azhar scholars oppose Ahmadiyya, I was very surprised and impressed by that report. How could she manage this? I wondered!<br />This report led me to read other contents of the site.<br />I continued on to read one topic after the other, I was very impressed. The beliefs and teachings of the Promised Messiah were being introduced in a very attractive manner.<br />Then I came across some topics addressing the Qadianis. I was struck by what was written in that respect. I realized that the differences between the Lahori Ahmadis and the Qadiani Ahmadis were based on real religious issues concerning their beliefs and practices. Before that, I had never tried to know anything about the Lahori Ahmadis, because I got the impression that they had split from the main stream as a result of some differences on the leadership of the community, and this did not concern me much. But differences regarding religious beliefs and practices were not something to be ignored.<br />When I first realized that the Lahoris were giving some arguments against the beliefs of the Qadianis, I felt reluctant to continue reading any further. But Allah drew my attention to something very important which was happening to me at the same time.<br />At that same time, I happened to be – as usual – preaching Ahmadiyya to some of my relatives. As I knew already that any religious discussion with them produced a lot of hostility and aggression, I wrote a few Arabic articles where I included some arguments in favor of the Ahmadiyya beliefs, and then I distributed the articles among them. But they did not read these articles. Instead, some gave them to their favorite religious friends to read them and then give their verdict. I was very angry. I told them that this is not right. We should not blindly follow any body in religious matters. We must not wait for anybody to make the decision for us in our religious beliefs. We must find out the truth ourselves. We must seek guidance from Allah alone and not from the people who can go astray and then lead us astray behind them as well.<br />And so, when Allah reminded me of all this and when I thought about my own experience with my relatives, it occurred to me that I was doing the same thing concerning my attitude towards the Lahori movement. My relatives were refusing to read the arguments in support of the truth of Ahmadiyya and they were just blindly following their religious leaders. Was not I doing the same thing? Wasn’t I refusing to read the arguments of the Lahori Ahmadis and just following blindly whatever I had been told before?<br />With these thoughts in my mind I continued reading the contents of the web page that was addressing the Qadianis. Every point discussed there was supported by some selections from the writings of the Promised Messiah. I read all what was written there, and for the first time since I joined the Ahmadiyya, I found myself without an answer for the arguments given by the Lahori Ahmadis.<br />Since I accepted Ahmadiyya ten years before, I was used to the fact that whatever arguments I heard, I would have an answer for them. But not this time. I did not have any answer to whatever was written there concerning the beliefs of the Qadiani Ahmadis. My position reminded me of the position of the Sunni Muslims when they come across any arguments in favor of the truth of the Promised Messiah. They never had any answer for these arguments, but still, out of stubbornness, they continued holding to their false beliefs.<br />My failure to find any answer to the arguments in favor of the Lahori movement enabled me to sense the truth in them.<br />Hence I started thinking deeply about the whole subject.<br />The person who started the Lahori movement, Maulana Muhammad Ali, was one of the closest companions of the Promised Messiah. How could he go wrong? He was also joined by other companions as well. It was not logical to me that all these companions could go astray only a few years after the departure of the Promised Messiah from the world.<br />I was very confused. I could not decide who was right and who was wrong. I had some very mixed feelings at that time. I loved both sides because both were followers of the Promised Messiah.<br />My feelings were that of a mother who had two children. Naturally she loved them both. But her children were fighting between themselves and she could not decide who was right and who was wrong because of her extreme love for both of them. Yet if there was a fight, then they could not both be right.<br />I wished to discuss things with one of the Lahori Ahmadis. So I contacted the web site and I was very lucky to get an answer from Sister Samina, the same lady who visited Egypt and wrote the report on the website.<br />We exchanged a few messages, and Allah by His grace enabled us later to meet in Cairo for a short while, when she kindly came for a quick visit.<br />When I met her, I was very impressed by her. I felt that I had known her for a long time. We discussed things in detail, and she cleared up many points. She gave me a lot of books to read. After she left I could not stop thinking about the matter.<br />Now I had to decide which one of the two communities was closer to the truth.<br />Both the Qadianis and the Lahoris claim to be the true followers of Hazrat Mirza Ghulam Ahmad; which party was closer to his teachings?<br />The issue of the nature of the prophethood of Hazrat Mirza Ghulam Ahmad had to be the decisive point.<br />Each party claimed that it was the one believing in the true concept of this prophethood.<br />Now this prophethood must not be separated from the prophethood of the Holy prophet of Islam, otherwise it would be contradicting the Quranic declaration that the Holy Prophet was the Seal of the prophets.<br />I read very carefully the view of the Lahori movement concerning this matter. I found that what was written there was not very different from my own belief. I had read some of the Promised Messiah’s original Arabic books and I had already understood this point. His prophethood was a reflection of the prophethood of the Holy Prophet of Islam. So it was not a separate thing. But there was one interesting point for me here. This prophethood was to be taken in the metaphorical sense and not in the real sense.<br />What difference does this make? It makes a lot of difference in the practice and attitude of the Ahmadis towards the non-Ahmadi Muslims. That was the difference between the Qadiani Ahmadis and the Lahori Ahmadis.<br />The Qadianis take this prophethood in the real sense, and therefore they put it as a condition, that, to be a Muslim, a person has to believe in the prophethood of Hazrat Mirza Ghulam Ahmad. As for the Lahoris they do not put this condition. They say that the belief in the prophethood of Muhammad (peace and blessings of Allah be upon him) is enough to declare a person as a Muslim.<br />In this respect the Lahoris are the correct party. Since the time of the advent of the Holy Prophet, a person was declared a Muslim if he believed in just two things, that ‘There is no god but Allah’ and that ‘Muhammad was His Messenger’. Even if that person did not observe prayers or fasting and even if he did not obey the teachings of Islam, no body had the right to declare him as a non-Muslim as long as he believed in the above two points. He could be called a ‘bad Muslim’ or a ‘disobedient Muslim’ but never a ‘non-Muslim’. So here the Qadianis are wrong to put any further condition in addition to the original two conditions for declaring any person to be a Muslim, because this means that they are changing the original Islamic principles of faith.<br />Now here there is a very important point to clarify. It might appear from the present attitude of the Qadianis, that they do not regard the non Ahmadi Muslims as non-Muslims, as they do not verbally call them non-Muslims. But in all practical means they regard them as non-Muslims. As a Qadiani myself, I did not regard the Muslims who did not accept the truth of the Promised Messiah as ‘non-Muslims’. I just called them ‘non-Ahmadi Muslims’. Yet in all practical sense I did treat them as I would treat non-Muslims. As a Qadiani, I would have never married my daughter to a non Ahmadi Muslim and I would never pray behind a non Ahmadi Muslim. I would never even offer funeral prayers for any non Ahmadi Muslim. Isn’t this exactly the attitude of Muslims towards non-Muslims?<br />It is true that the Promised Messiah has asked his followers not to pray behind some non-Ahmadi Imams. But the reason for this was also explained by him. These people used to abuse the Ahmadis and call them ‘kafirs’ and according to a hadith of the Holy prophet, the person who calls somebody a kafir, becomes himself a kafir. Therefore the Promised Messiah forbade his followers to pray behind those Imams because, by declaring Ahmadis to be kafirs, they themselves became kafirs, and a Muslim must not pray behind a kafir. Yet this does not mean that Ahmadis should generalize this and make it a rule and treat all the non-Ahmadi Muslims as kafirs. In other words we must treat the non Ahmadi Muslims who do not call us ‘kafirs’, in the same manner as we would treat ‘real Muslims’.<br />Now regarding the leadership of the community. Previously I was under the wrong impression that the Lahori community was without a leader. This made me think that the Lahori Ahmadis must be on the wrong path, because in the unity of the leadership lies the unity of the Muslims. Unity of leadership is an essential feature of Islam and without it, the unity of the Muslims can never be achieved. But after reading some information about the Lahori movement, I found out that there was a leader for the community, though not in the image I expected. I also discovered that the Promised Messiah himself had appointed his own successor to lead his community after his departure from this world. During his lifetime, the Promised Messiah established the Anjuman — an executive body consisting of fourteen members — and he described this body as his successor. This was mentioned in his book Al-Wasiyyat. The Lahori community still holds this Anjuman as its leader. In other words, the Lahori community is the one who is following these instructions of the Promised Messiah.<br />Now it was obvious to me which party of the two was following the true teachings of the Promised Messiah and therefore was on the right path.<br />Knowing the truth was not enough for me. I had to follow it myself and also declare it to others. If I do not follow this truth, I will be a hypocrite, and if I do not declare it to others, I will be a coward.<br />This was a difficult situation again. When I first converted to Ahmadiyya I had to sacrifice all my material belongings and my relatives and friends. But this time it was different. It was my spiritual belongings and my spiritual relatives and friends that had to be sacrificed. I must say that the latter group is much dearer to me than the former. For me the spiritual ties are much stronger than the material or physical ones. But I had no choice; Allah and His true religion are dearer to me than anything else.<br />I decided to join the Lahori movement. In November 1999 I submitted my Bai`at.<br />Now I pray for my spiritual relatives and friends, the members of the Qadiani Ahmadiyya Jamat. I pray to Allah that they will not react in the same manner as my physical relatives and friends in Egypt did before them. I appeal to my Qadiani brothers and sisters, my spiritual family, please do not treat me in the same way as my physical family did before you. Remember how I was suffering for my own family to join me in seeing the truth of Ahmadiyya? I will be suffering for you all now to join me in following the true teachings of Hazrat Mirza Ghulam Ahmad. You have witnessed my pain and anguish in my prayers for the sake of my own people in Egypt. Now with this same grief and agony I will be praying for you, because I love you all.<br />Two parties are claiming to be the true followers of the Promised Messiah, but the truth cannot lie on both sides. Our duty is to check the beliefs and practices of both parties, then compare this with the ‘Original’ writings of the Promised Messiah. Our duty is to seek guidance from Allah alone and not to follow any body else blindly. Allah is the One who guides his true servants to the straight path, but people can lead others astray.<br />I pray to Allah to manifest the truth for the seekers.<br />I pray for the two parties claiming to be the followers of Hazrat Mirza Ghulam Ahmad to unite together under his true teachings.<br />I pray for all the Ahmadis to combine their efforts together and join hands, to spread the true teachings of Islam in the world and conquer the hearts of the entire population of the globe.<br />I pray for my people in Egypt to accept Hazrat Mirza Ghulam Ahmad as the awaited Imam Mahdi and the Promised Messiah.<br />I pray for all mankind to see the beautiful truth of Ahmadiyyat.<br />Oh Allah! please accept my humble prayers.<br />Amen!<br /><br /><strong>LETTER OF MAHA DABBOUS</strong><br /><strong><em>after her return to main fold Ahmadiyyat</em></strong><br /><br />In the Name of Allah, Most Gracious, Ever-Merciful<br />A few months ago, I joined the Lahori Jamat and I stayed on that condition for about two and a half months. After that I returned to my homeland - the Ahmadiyya Jamat.<br />In the following pages, I will explain the reasons for my return to the Ahmadi Jamat. But before doing so, and for the sake of the reader who is not familiar with the difference between the Lahori Jamat and the Ahmadiyya Jamat, I will first explain that difference. The Ahmadiyya Jamat is the mother Jamat. It is the Jamat that is following the leadership of the Khilafat system. It is the only community existing in the world today that is enjoying the blessings of the true Islamic Khilafat system. As for the Lahori Jamat, it is a minority that has strayed away from the system of the mother Jamat and rebelled against the leadership of the Islamic Khilafat.<br />Now after this brief introduction, I will relate my story.<br />I got to know about the Lahori Jamat from its websites on the Internet. It was new information for me to know that the Lahoris had a proper organized Jamat that was propagating the teachings of the Promised Messiah. I was very impressed by the information they advertised on their website. I contacted them and I got to know more about the Lahori beliefs and, thinking that they were following the true teachings of the Promised Messiah, I joined the Lahori Jamat. When I did so, I never ever meant to make enemies with the members of my original Jamat, the Ahmadis. It just seemed to me that the members of both Jamats were true Ahmadis who loved Hazrat Mirza Ghulam Ahmad very dearly and who were striving hard to propagate his message all around the world. It appeared to me that there were only minor differences between the two parties, so why should there be any enmity between them?<br />Concerning faith, joining the Lahori Jamat did not change my beliefs in the truth of the Promised Messiah. My beliefs were exactly the same as before. I still believed that Hazrat Mirza Ghulam Ahmad was the Imam Mahdi and the Promised Messiah and the Mujadid of the fourteenth century. I also continued to believe that he was a prophet, but in a metaphorical sense.<br />This point needs further clarification. My belief in the prophethood of the Promised Messiah did not change in any way. Only my attitude towards this prophethood has changed. As before, I did not take it as a separate or independent prophethood. I understood it to be an image of the Holy Prophet's prophethood. As if a person is standing in front of a mirror and looking at his image. The image is not the real person. It does not have a separate or an independent entity. If the person does not exist, then his reflection in the mirror will also not exist. So this is the prophethood of Hazrat Mirza Ghulam Ahmad - a reflection. This is what he himself explained in his writings and this is what every one of his followers must believe it to be, whether this follower is from Qadian or Rabwa or Lahore.<br />Now back to my story, after I joined the Lahori Jamat, I started to be more familiar with the differences between the two Jamats. I received messages from some members of the Ahmadi Jamat to explain to me the truth of the situation and to answer my queries and remove my misunderstandings. I also got the chance to meet some of the Lahori members and to read more literature produced by the Lahori Jamat.<br />I started to realize that deep hatred and extreme enmity existed between the Lahoris and the Ahmadis. This point upset me and worried me very much. I could never rest while feeling that there was an enmity or a fight between two parties who were both claiming to be the true followers of the Promised Messiah.<br />My intense love for the Promised Messiah was the cause for my disturbed feelings. I really love him more than my own self. The only two loves that come before his love are the love of Allah and the love of the Holy Prophet (peace and blessings of Allah be upon him). As a matter of fact, the reason for my deep love for the Promised Messiah is that he taught me the true love of Allah and His Holy Prophet (peace and blessings of Allah be upon him). The advent of the Promised Messiah granted me a new spiritual life and opened for me the doors of a very pleasant paradise. It also created many new hopes and renewed many old desires in my heart.<br />I recall my condition before accepting Ahmadiyya, when I was a Sunni Muslim. I remember how miserable I used to feel, before knowing about the advent of the Promised Messiah. I used to be extremely sad and distressed when I saw the Muslims divided and fighting together. I used to suffer badly because of their condition. I used to cry and pray to Allah to come to the aid of the Muslims, to provide help and support for His religion, to unite all the Muslims of the world under the true teachings of Islam, and to spread the message of Islam all around the globe. When Allah guided me to the truth of the Promised Messiah, my happiness knew no limits. I could see that Allah had already sent the solution for all the problems of Islam. I realized that the Ahmadiyya Jamat was the means by which Allah will unite all the Muslims under one banner, and will also lead them to the Victory they were promised. This was the beginning of the triumph of Islam in the world. So, in short, when Allah guided me to the truth of the Promised Messiah, my wishes and desires were renewed and strongly intensified.<br />But when I got to know about the split in the Ahmadiyya Jamat, and after I joined the Lahori Jamat, my expectations started to fade away. My hopes were being shattered in front of my own eyes. Instead of uniting the whole world under the true teachings of Islam, I found the followers of the Promised Messiah divided among themselves. My happiness disappeared and was replaced by deep grief. My heart was filled with sorrow when I realized that instead of bringing about the internal reconciliation between the different Muslim sects, the followers of the Promised Messiah have divided among themselves and hence they created yet another internal split. I imagine if the Promised Messiah was now alive, what could his feelings be?<br />At that time, it appeared to me that both the Ahmadis and the Lahoris were responsible for this split in the Jamat. I felt that it was the duty of all the Ahmadis and the Lahoris to strive hard to suppress and destroy this enmity between the two groups of their Jamat. This is because it was one of the purposes of the coming of the Promised Messiah to bring about the internal reconciliation of the Muslims, and it is the duty of his true followers to be the first to achieve this purpose. It is their duty to set a good example for the rest of the Muslims. It is their duty to be prepared to face any kind of hardship and to offer any kind of sacrifice to see the end of this split.<br />I feel frightened when I look back into the history of Islam. When I see what happened just a few years after the death of the Holy Prophet. Just a few years after his death, his followers were divided and fighting each other. They were all very close to him during his holy life. They all must have drunk from the fountain of his perfect teachings. All must have witnessed the perfect example in the life of the best man ever born on this earth. But still only a few years after his death they were fighting each other and the results of the division of the Muslims which took place at that time continues until today. The gap that was created at that time did not even remain fixed, it continued to expand over the ages and it is obvious to everybody what state the Muslims have reached today because of these initial disagreements.<br />It terrifies me when I think that this might be repeated in the case of the followers of the Promised Messiah. We must strive hard to prevent his followers from following that same route.<br />With these feelings I continued to receive messages from the members of the Ahmadi Jamat and in the same time I continued to read the Lahori literature. I never stopped or ignored reading the ideas and points of view of both parties.<br />They were both quoting passages from the books of the Promised Messiah to prove their own point of view. It amazed me that both parties were supporting their arguments by quoting passages from the same books. They were even both referring to the same passages in these books and using them to reinforce their two different stands. This fact was very confusing indeed. I wanted to follow the teachings of the Promised Messiah and both parties were insisting that they were the ones following his true teachings. How could anybody find out which one was the right view? I wondered!<br />As these thoughts were in my mind, I received an e-mail message including an Arabic booklet written by a brother from the Ahmadi Jamat. It included the answers for all the points that I had raised earlier in my discussions with my Ahmadi brothers and sisters through e-mail messages. The booklet included a part addressing me in a reproaching manner. I was very upset about this. In the beginning I thought that I was upset because of the mention of my name and the criticism attached to it that was included in the booklet. But when I thought deeply about the matter, I found out that it was not this that bothered me. I have faced worse experiences before that in the past. As a matter of fact, since I accepted Ahmadiyya, I have been facing rebuke from all directions - family, friends, religious scholars, etc. So this time it was nothing new for me, I am used to this anyway. Furthermore, this was a much milder reproach compared to my past experiences. So what was bothering and upsetting me then? When I searched deep in my heart to find the real reason, I found out that what really upset me was that I realized that the Ahmadi Jamat and myself became enemies. That was the reason for my deep grief.<br />It is my nature that I never allow anybody to become my enemy. I cannot live with it. I would do anything to end up any quarrel or misunderstanding between me and anybody else, as soon as possible. But all of a sudden I found myself an enemy of the people whom I loved most. The believers in the truth of the Promised Messiah are the dearest people to me in this world.<br />I could not live with these feelings for long. This Arabic booklet was like a slap on my face that woke me up from my slumber. It caused me a severe shock. It aggravated the problem to a level that I could not bear. I was continuously crying and praying to Allah to end my suffering and to remove my pain and distress.<br />Moreover, this Arabic booklet included arguments to answer all the points that the Lahoris were raising against the Ahmadis. Now it became obvious to me that I was hasty in my decision to join the Lahori group before investigating the matter more thoroughly.<br />I felt very depressed. By that time I had already met some members of the Lahori Jamat and I genuinely and truly loved them very much. But on the other hand I also continued to feel deep affections and intense love towards my Ahmadi spiritual family, who looked after me and nourished me spiritually for more than ten years, since I joined the Ahmadiyya Jamat in the year 1989.<br />I wished that this battle between the two groups would disappear so that I would not need to choose one and desert the other. I was like the child who was watching his parents fighting together. Regardless of who was wrong and who was right, he loved them both very dearly and he wanted them to stop fighting and be together all the time. He would do anything to see an end for their fight.<br />With these feelings, I was praying to Allah to end this calamity and to bring the peace back to my heart.<br />It was time for me to forget about my personal affections and to think about the real facts of the matter. As far as I understood, the differences between the Ahmadis and the Lahoris were all based on the belief in the prophethood of Hazrat Mirza Ghulam Ahmad. The Ahmadis say that Hazrat Mirza Ghulam Ahmad claimed prophethood and the Lahoris say that he did not claim prophethood; he only claimed muhadathiyya or prophethood in the metaphorical sense. After I studied closely the beliefs of each group, I realized something very interesting. I noticed that concerning this issue - in my view - there isn't much difference between the two parties. The differences in the beliefs of the two parties are artificial and false.<br />To illustrate this let us assume that somebody asked a follower of the Promised Messiah a question:<br />"Did Hazrat Mirza Ghulam Ahmad claim to be a prophet?"<br />The initial response to the question will depend on whether the person who was asked this question, belongs to the Ahmadi Jamat or to the Lahori Jamat. But the rest of the answer will be exactly the same in both cases.<br />This means that if the person who was asked that question, belonged to the Ahmadi Jamat, his answer will be:<br />"Yes, he claimed prophethood, but his prophethood was a (burooz) and an image, a reflection of the prophethood of the Holy Prophet of Islam. So it is not a separate or an independent prophethood. Hazrat Mirza Ghulam Ahmad claimed to be a follower prophet - Ummati Nabi - who did not bring a new law."<br />And if the person who was asked the above question, belonged to the Lahori Jamat, his answer will be:<br />"No, he did not claim prophethood, but he only claimed a metaphorical prophethood - in other words, muhaddathiyya - which was a (burooz) and an image, a reflection of the prophethood of the Holy Prophet of Islam. So it is not a separate or an independent prophethood. Hazrat Mirza Ghulam Ahmad claimed to be a follower prophet - Ummati Nabi - who did not bring a new law."<br />If I am the person who asked that question, I might not even notice that there was a difference in the two answers. The end result is exactly the same. The description of the claim of Hazrat Mirza Ghulam Ahmad is that he claimed a "kind of" prophethood, which is a (burooz) and an image; it is a reflection of the prophethood of the Holy Prophet of Islam. It is not a separate or an independent prophethood. So Hazrat Mirza Ghulam Ahmad was an (Ummati Nabi) - a follower prophet who did not bring a new law.<br />One team calls this "prophethood", the other calls it "metaphorical prophethood - or muhaddathiyya".<br />But a word of truth must be said here. If a clear one-word answer is required for the above question (Did Hazrat Mirza Ghulam Ahmad claim to be a prophet?), then the truthful answer should be a "YES" because Hazrat Mirza Ghulam Ahmad claimed a kind of prophethood. If a "NO" is given as the answer, then it will be an incorrect statement. This point was highlighted and discussed in detail by Hazrat Mirza Ghulam Ahmad himself in his Urdu book: "Ayk Ghalati Ka Izala" that was translated to English by both the Ahmadi and the Lahori Jamats.<br />Although the two parties disagree about the interpretations concerning many passages of this book, they both agree at least on one point. They both believe that this book represents the true teachings of the Promised Messiah that he preached up to the time of his death.<br />I will quote here from the English translation of that book, which was published by the Lahori Jamat on their website. The reason for this is that what I will quote gives credit to the Ahmadi point of view. So it is better to use the translation of the Lahoris so that nobody would think that the Ahmadis are misrepresenting these writings or changing its meanings for their advantage. The Lahoris themselves understand these passages in the sense that gives credit to the Ahmadi point of view.<br />Hazrat Mirza Ghulam Ahmad wrote in the beginning of that book:<br />"Some people in our Movement who are not well-acquainted with my claim and the arguments relating to it --- not having had the occasion to study my books carefully, nor having stayed in my company for a sufficient length of time to complete their knowledge --- in some instances in response to an objection of the opponents give a reply which is entirely against facts. So, despite being on the side of truth, they have to face embarrassment.<br />Thus it happened a few days ago that a person faced from an opponent the objection that "the man whose pledge you have taken claims to be a prophet (nabi) and a messenger (rasoul)" This was answered by only a denial, while such an answer is not correct." (Correction of an error - English translation of Ayk Ghalati ka Izala, by Hazrat Mirza Ghulam Ahmad, page 1 of 8 pages printed from the Lahori website)<br />So Hazrat Mirza Ghulam Ahmad himself had declared that "only a denial" to the statement that he claimed prophethood is not a correct answer. As matter of fact, it was the correction of this error that was the aim for writing that book. In that book, he explained why such an answer was not correct. He explained in detail the truth of his claim. He explained that Allah addressed him as a (Nabi) and a (Rasoul). He explained the nature and essence of his prophethood.<br />This means that, according to what Hazrat Mirza Ghulam Ahmad said in the above quotation, when a Lahori just says that the Promised Messiah did not claim prophethood without explaining that he claimed a kind of prophethood, his statement is incorrect. On the other hand, if an Ahmadi just says that the Promised Messiah claimed prophethood without explaining the essence of this prophethood, his answer will only be incomplete but we cannot say that it will be an incorrect answer because he did actually claim a kind of prophethood.<br />Nevertheless whether an Ahmadi says that he claimed prophethood or a Lahori denies this, both need to explain further. And if they are both sincere in their further explanation, we will find that both teams arrive at the same conclusion<br />Now the question is: why is there so much enmity between the Ahmadis and the Lahoris, if the difference between them is so trivial that it does not exist in reality?<br />Why is there so much debate between the two groups?<br />I could see clearly that the differences in the beliefs between the two Jamats are all artificial and hollow. Therefore the split in the Jamat must have occurred for some other reason.<br />It was time for me to think about the reasons behind this Split. It was time for me to think who was responsible for this split. Were both parties guilty? Or was their only one party responsible for this split? It was time for me to think about my own stand. Did I previously belong to the innocent party? Was it the guilty one that I have joined recently?<br />I have been an Ahmadi for more than ten years. During all this time not even once did I have any doubts about my stand. Despite the fact that all my family members were doing their best to change my beliefs in the truth of Ahmadiyya, not even once did a shadow of doubt pass through my mind. In spite of all the opposition that I was confronting from my family members, and even with all the problems and the hardships that I later had to face, I felt very content and happy inside and I was spiritually progressing all the time. But then after I joined the Lahori Jamat, the happiness that was connected to my acceptance of Ahmadiyya all disappeared and was replaced by pain and agony in my heart. I lost this feeling of confidence that I was on the right path. Clouds of doubt were continuously encompassing my mind and heart, rendering my soul into extreme depression and misery. The pleasant paradise that was created for my soul after I accepted Ahmadiyya was converted into a burning fire after I joined the Lahori section.<br />After joining the Lahoris, the change in my attitude towards the prophethood of Hazrat Mirza Ghulam Ahmad has influenced and disturbed my spiritual condition very badly. It made me lose the good effect of all those beautiful concepts and impressions that satiated my heart and satisfied my mind after I first joined Ahmadiyya. When I first accepted the truth of the claims of Hazrat Mirza Ghulam Ahmad - from the Ahmadi point view - I was deeply impressed by that truth. When I recognized and acknowledged him as a prophet sent by Allah, I realized many beautiful facts that I never appreciated before. When I comprehended that Allah was still sending prophets to us, my soul was completely transformed. My whole being fell into prostration to thank Allah for this great blessing. I was spiritually resurrected to a new life. I become a new person. My view of religion changed completely. My perception concerning the attributes of Allah advanced to a much higher stage. Before that I used to believe in the existence of a Creator for the universe. I used to know that this creator was good. He created us and provided for all our needs then He sat down on His throne watching us quietly from a distance. If we needed His help, he would respond and provide for us what we need, but He does this while He is very far from us. I used to regard Him as if He was a great king living far above in His heavenly castle and watching us quietly while resting on His Lofty throne. I used to think that He was a silent Creator. I used to feel that He was very distant from us. I used to understand that there was a barrier that prevented me from reaching Him. I used to suppose that we were not allowed to meet Him or speak to Him. And if we tried to speak to Him, he will never answer us.<br />But after accepting the truth of the claim of Hazrat Mirza Ghulam Ahmad to be a prophet from Allah, I perceived that Our Creator is a very different Creator from the One I used to worship before.<br />I still continued to believe in the existence of a good Creator, but His goodness was no longer hidden, it became visible and tangible, it became manifest to the entire world. It is true that He watches us wherever we are, but He is not far away from us. The false barrier that prevented me from reaching Him was a result of my own imagination. It was created by my own wrong notions. Now I could understand that we are allowed to meet Him and see Him and speak to Him and hear His answers as well.<br />My belief in the prophethood of Hazrat Mirza Ghulam Ahmad corrected my wrong concepts concerning our Creator. I started to understand that our Creator is present with us in every moment of our existence. Not only is He close to us, but also He is living inside us. His Graciousness and His Mercy encompass us. He is Kind, Generous and Bountiful. He is Loving, Affectionate and Compassionate. He does not wait for us to ask for something from Him. If we need anything, He provides it for us before even we realize that we need it. He is not silent. He spoke to His servants in the past and He continues to speak to them even today. Those who do not hear Him are those who are not qualified to receive these blessings. The fault lies within themselves, in their own souls. As for those who spiritually rise high enough to reach the lofty stations, they meet Him and speak to Him and hear Him as well. He is a living God. His attributes are manifested continuously in the world. Every day He manifests His attributes in a different form. He will never stop communicating with His servants. Since He created mankind, He sent His spiritual guidance to the world, even before the world was aware of the need for guidance. He constantly sent His prophets to the world with Divine guidance. His true and sincere servants responded to His call and obeyed His orders by following the teachings of the messengers whom He sent. This was the means by which the spiritual progress of mankind continued to take place. When Humanity developed to its ultimate stage, a perfect man was needed to bring the Last and Complete Divine Law. This was fulfilled with the advent of The Holy Prophet Muhammad (peace and blessings of Allah be upon him) who came to the world with the message of Islam - the perfect and last Divine Law for mankind. The coming of the Holy Prophet did not mean the end of the descent of the Divine blessings to mankind. On the contrary, he came to open new doors for more Divine blessings. After him Allah's bounties never seized. The Holy prophet came as a Mercy for mankind, he could not have come to stop Allah's bounties and deprive mankind from the Divine blessings. His coming was to bring more and special blessings to mankind. The summit of the blessings that he brought to mankind was the creation of prophets from his Umma. His advent provided the means by which his followers could attain to the station of prophethood. This is one of the meanings of his being the "Seal of the Prophets". After his advent, prophets could be qualified to that exalted spiritual rank only through him, only by receiving his Seal, only by following his perfect example and only by complete obedience to the teachings he preached - the teachings of Islam that are included in the Holy Quran. In this way he was the Seal of the Prophets, no prophet was authorized without receiving his Seal. This was one of the special Divine blessings that Allah bestowed upon the Prophet of Islam and by which He has distinguished him among all the other prophets. Thus, he opened a new door for his followers to attain to all the exalted spiritual ranks including the loftiest spiritual station - that is the station of prophethood.<br />Over the ages many of his righteous and devout followers attained to different exalted spiritual ranks. The prophethood of Hazrat Mirza Ghulam Ahmad was the ultimate manifestation of these blessings that the Holy Prophet of Islam had provided us with. To deny this prophethood in the mildest sense or even to give it a lower status than what it really deserves, is not only doing injustice to Hazrat Mirza Ghulam Ahmad, but also it is a denial of the summit of the Divine blessings that the Holy Prophet has brought to the world.<br />But by following the Lahori beliefs, we deprive ourselves from all these wonderful facts. After I joined the Lahori Jamat, all these beautiful concepts had to be gradually suppressed inside my heart. As a result, the image of the religion of Islam returned back to its gloomy look that used to appear to me before I accepted Ahmadiyya. I lost the attractive picture of Islam that was manifested in my heart when I first accepted the prophethood of Hazrat Mirza Ghulam Ahmad and his teachings.<br />The Lahori beliefs affected even my perception concerning the attributes of our Creator. I had to return back to my original impressions. I had to suppress all those exalted concepts that were satiating my soul with the Divine water of life.<br />But I thought that this was not sensible. If my imagination was able to perceive and realize any good qualities in our Creator, then certainly and without any doubt, these good qualities and much better ones as well must exist in Him.<br />Our Creator who is the Perfect Being is never lacking in anything good, whether we can perceive it or whether it is beyond our ability to comprehend and grasp.<br />Moreover the Lahori beliefs reduced the eminence of the meaning of the "Seal of the Prophets" in my mind. From the Lahori point of view, the meaning of the "Seal of the Prophets" is the "Last of the Prophets". This happens to be also the meaning understood by all the non-Ahmadi Muslims who opposed the Promised Messiah, during his life and ever since that time till our present days. But the Holy Quran informs us that the Holy Prophet of Islam was the "Seal" of the prophets and it never mentions that he was the "Last" of the prophets. The "Seal of the Prophets" is a much higher position than the "Last of the Prophets". The reason is that the word "Last" implies only a physical position in time, but the word "Seal" conveys a wider meaning. One of its meanings was mentioned above. Another meaning is that it indicates the spiritual position, which means that the Holy Prophet of Islam excelled all the other prophets in his exalted spiritual station. He attained the uppermost rank and no body could arrive at a higher position than what he reached. So he put the "Seal" on the spiritual ranks.<br />Now when I followed the Lahori concept that the Holy Prophet was the last of the prophets, I realized that I was contradicting another Lahori belief, namely that Hazrat Mirza Ghulam Ahmad claimed to be a prophet in the metaphorical sense. There is no debate upon this point. The Lahoris admit that he was a prophet in a metaphorical sense. And metaphorical prophethood is definitely a type of prophethood; even its name includes the word "prophethood".<br />As a matter of fact, in many of the writings of the Promised Messiah, he clearly claims prophethood, and he explains the essence of this prophethood. Even in the book "Correction of an error" that I mentioned above, Hazrat Mirza Ghulam Ahmad writes:<br />"It should be borne in mind that, according to this sense, I do not deny prophethood and messengership. It is in this sense that the Promised Messiah has been called nabi in the Sahih Muslim. If one who receives news of the unseen from God is not to be called nabi, tell us what he should be called? If it is said that he should be called muhaddas, I say that in no lexicon is the meaning of tahdess 'making known the unseen.' The meaning of nubuwwat is, however, making known matters of the unseen." (Correction of an error - English translation of Ayk Ghalati ka Izala, by Hazrat Mirza Ghulam Ahmad, page 3 of 8 pages printed from the Lahori website)<br />Here he clearly claims to be a prophet in the sense of burooz (as explained in the passages before the above quoted one). And this is one type of prophethood. So the Promised Messiah has here confirmed that he claimed one type of prophethood. In the same book he clearly defined what is meant by the word 'nabi" which is the Arabic word for prophet. He wrote:<br />"It is also to be remembered that the meaning of nabi according to the lexicon is one who gives the news of matters unseen, having received it from God. Wherever this meaning applies, the word nabi will also apply. And a Nabi must necessarily be a rasul, for if he is not a rasul he cannot receive news of the holy, unseen realm, the following verse being a bar against it: 'He [God} does not make His unseen known to anyone except a messenger (rasul) whom He chooses.' [The Quran, 72:26-27]. If, after the Holy Prophet Muhammad, the coming of a prophet according to this meaning is denied, it implies that one should believe that this Umma is destitute of Divine communication and revelation, because the person through whom news of the unseen from God is manifested, to him the meaning of nabi shall apply according to the above verse. Similarly, he who is sent from God will be the one we shall call rasul."<br />(Correction of an error - English translation of Ayk Ghalati ka Izala, by Hazrat Mirza Ghulam Ahmad, pages 2 & 3 of 8 pages printed from the Lahori website)<br />From the above it is confirmed that Hazrat Mirza Ghulam Ahmad has claimed a type of prophethood and has clearly indicated that prophethood continues in the Islamic Umma.<br />But according to the Lahori beliefs, the Holy Quran informs us that the Holy Prophet was the last of the prophets. Allah tells us in the Holy Quran that the Holy Prophet was the "Seal of the Prophets", and from the Lahori viewpoint, this means that he was the "Last of the Prophets". However, the Holy Quran does not specify any types of prophethood in this declaration, it just informs us that he was "The Seal of the Prophets". Then this Quranic statement must be understood to include all types of prophethoods, whether they are in the real sense or the metaphorical sense or any other sense. It includes also "Muhadathiyya" because the Promised Messiah has included "Muhadathiyya" in the types of prophethoods, when he wrote:<br />"Muhaddath in one sense is also a prophet, but he is such a prophet who receives his light from the lamp of prophethood of Muhammad (peace and blessings of Allah be upon him) and does not receive knowledge directly but through the agency of the Prophet." (Izalah Auham, written by the Promised Messiah, p578 - This quotation was taken from the English translation published by the Lahori Jamat and included in the book: Prophethood in Islam, p36, written by Maulana Muhammad Ali)<br />So we cannot exclude the rank of a muhaddath from the types of prophethood.<br />All this meant that if I took the Lahori position and understood the "Seal of the Prophets" to mean the "Last of the prophets", then I had to accept that no prophets could come after him, even prophets in the metaphorical sense or muhaddatheen. But this was in complete opposition to what the Promised Messiah has explained in the above quotations, he wrote:<br />"If, after the Holy Prophet Muhammad, the coming of a prophet according to this meaning is denied, it implies that one should believe that this Umma is destitute of Divine communication and revelation, because the person through whom news of the unseen from God is manifested, to him the meaning of nabi shall apply according to the above verse." (Correction of an error - English translation of Ayk Ghalati ka Izala, by Hazrat Mirza Ghulam Ahmad, pages 2 & 3 of 8 pages printed from the Lahori website)<br />The Quran is very precise in its wording. According to the above explanation of the Promised Messiah, the word "nabi" - that means prophet - includes every person through whom news of the unseen from God is manifested. So to deny the coming of prophets after the advent of the Holy Prophet is to deny the coming of even the muhadatheen and anybody who enjoys Divine Communication with God. This is the opinion expressed clearly by the Promised Messiah in the above last quotation.<br />So as a Lahori, I could not retain both stands. Either I believe that the "Seal of the Prophets" means the "Last of the prophets" and hence I have to reject that the Promised Messiah was a prophet in the metaphorical sense or even a muhaddath, and hence the verdict of the Promised Messiah applies to me, that if I deny prophethood after the Holy Prophet then this means that I "believe that this Umma is destitute of Divine communication and revelation",<br />OR<br />I admit that the Promised Messiah was "at least" a prophet in the metaphorical sense and in this case I will have to confess that the meaning of the "Seal of the Prophets" is not the "Last of the Prophets".<br />The two beliefs could not be held together, either one or the other.<br />In this respect, the non-Ahmadi Muslims are at a better stand. They do not face this dilemma because they do not even believe in the metaphorical prophethood or the muhadathiyya of Hazrat Mirza Ghulam Ahmad. So they can continue in their erroneous belief that the Seal of the Prophets means the Last of the Prophets without any trouble in their minds.<br />But the Lahoris must find a solution for this contradiction. If they still wish to believe that Hazrat Mirza Ghulam Ahmad was a muhaddath or a prophet metaphorically, then the only way out is to adopt the Ahmadis' understanding of the "Seal of the prophets". There is no contradiction in the Ahmadis' viewpoint whatsoever. They do not believe that the "Seal of the Prophets" means the "Last of the Prophets", so in this case their belief that the Promised Messiah was a follower prophet does not cause any contradiction to their stand.<br />To end this subject one thing has to be added here. If the Holy Prophet was the last prophet after whose advent no other prophets of any type were to appear, then the Holy Quran would have definitely included clear news about this. But nowhere in the Holy Quran it is mentioned that the Holy Prophet is the last prophet.<br />This was the end of the debate that took place inside my mind.<br />These thoughts forced me to start rethinking about the reasons why I joined the Lahori Jamat. I started to ask myself, are those reasons genuine grounds or was I following false illusions? Definitely I did not want to displease Allah for any worldly gains. I wanted to be on the side of those who were approved by Allah as the true Jamat, regardless who they were. So did I achieve this? If I achieved it, how come that my soul was falling down from the spiritual position that it had attained in the past? Why were the concepts of the Lahori beliefs causing my spiritual descent and retreat?<br />I checked the article that I wrote myself when I joined the Lahori Jamat. There I wrote my reasons for joining the Lahoris. I needed to re-examine and reassess these reasons.<br />Now I will discuss what I wrote in my article that still exists on the Lahori website. In that article, the reasons for my joining the Lahori Jamat can be summarized into three main points:<br />The issue regarding the nature of the prophethood of Hazrat Mirza Ghulam Ahmad and the attitude of each party towards it.<br />My failure to find any answers to the arguments raised by the Lahoris against the Ahmadis, on the Internet Website of the Lahoris.<br />The issue concerning the leadership of the Jamat.<br />These are the three points that I have mentioned in my article on which I based my decision to join the Lahori Jamat.<br />Now let me discuss each point in more detail. But before doing so, I have first to stress on one point. Whatever I am writing below is my own opinion, my own point of view. I am writing out of my own knowledge and my own experience. I have witnessed some things and I am relating them below. I will not go into the details of the arguments dealing with the refutation of the Lahori allegations. These are discussed elsewhere on the Ahmadi website, where detailed explanations are supported by many quotations as well. Here I am only writing down my own thoughts and I am expressing my own feelings. Therefore, I will only mention my own observations. As for anybody who wishes to get a more detailed answer for the allegations of the Lahoris against the Ahmadis, then he - or she - can find more information on the Ahmadi website.<br />The first point in my article was regarding the issue of the prophethood of Hazrat Mirza Ghulam Ahmad. As I have already mentioned above, in my view, there is no real difference in the beliefs of the two parties concerning this issue. What I mentioned in my article was actually based on the difference in the attitude of each party. I will quote here what I exactly wrote concerning the belief in that prophethood. But please note that in that article I used the expression "Qadiani" to identify the Ahmadi Jamat that is following the leadership of the Khilafat because this is how the Lahoris identify the Ahmadi Jamat. I wrote:<br />"I read very carefully the view of the Lahori movement concerning this matter. I found that what was written there was not very different from my own belief. I have read some of the Promised Messiah's original Arabic books and I have already understood this point. His prophethood was a reflection of the prophethood of the Holy prophet of Islam. So it is not a separate thing." (Extract from my article on the Lahori website)<br />So in that article, I have declared that as an Ahmadi I already believed in these points. I realized that prior to reading the Lahori point of view, my beliefs in the prophethood of the Promised Messiah were not different from the beliefs of the Lahoris. What was the difference then between the two parties? I again quote from my own article where I wrote:<br />"But there was one interesting point for me here. This prophethood was to be taken in the metaphorical sense and not in the real sense.<br />What difference does this make? It makes a lot of difference in the practice and attitude of the Ahmadis towards the non-Ahmadi Muslims. That was the difference between the Qadiani Ahmadis and the Lahori Ahmadis." (Extract from my article on the Lahori website)<br />I saw that the difference between the two parties is only in the practical actions and in the attitude towards non-Ahmadi Muslims. Concerning the viewpoint of the Ahmadis, I clarified in my article my own stand as an Ahmadi, regarding the non-Ahmadi Muslims. I wrote:<br />"As a Qadiani myself, I did not regard the Muslims who did not accept the truth of the Promised Messiah as 'non-Muslims'. I just called them 'non-Ahmadi Muslims." (Extract from my article on the Lahori website)<br />As an Ahmadi, I believed that no body could describe a person as a Kafir, if he declares the Kalima of Shahadat (La Ilaha Ila Allah, Muhammadon Rasulul Allah). As an Ahmadi I did not regard the Muslims who did not accept the truth of the Promised Messiah as 'non-Muslims', I just called them 'non-Ahmadi Muslims'. I confirm this now by insisting that since I joined the Ahmadi Jamat in 1989 and until this day, none of the Ahmadis ever tried to convince me that the non-Ahmadi Muslims are Kafirs.<br />As a matter of fact, I have been a member of the Ahmadi Jamat for more than ten years and during all this time, I was always taught that no body has the right to declare any body else as a kafir. The Jamat has published many books to clarify this point and to explain that any person who declares the Kalima of Shahadat (La Ilaha Ila Allah, Muhammadon Rasulul Allah) has the right to be regarded as a Muslim and nobody has the right to declare him as a kafir. Some of these books were written by the present head of the Ahmadi Jamat, Hazrat Mirza Tahir Ahmad - Khalifatul Masih the fourth - himself and naturally this reflects the opinion of the whole Ahmadi Jamat.<br />So back to my article. There I explained the details of the differences between the two parties concerning their attitude towards the non-Ahmadi Muslims. They were all practical things and had nothing to do with the beliefs. I gave three examples namely:<br />The Ahmadis do not pray behind the non-Ahmadi Imams.<br />The Ahmadis do not allow their girls to marry a non-Ahmadi husband.<br />The Ahmadis do not offer the Janaza prayers for the non-Ahmadis.<br />I used these three examples to illustrate the differences in attitude between the Lahoris and the Ahmadis. The Lahoris accused the Ahmadis that they were not following the instructions of the Promised Messiah concerning these three points.<br />Now concerning prayers behind the non-Ahmadi Muslims, the Promised Messiah himself has asked his followers not to pray behind the non-Ahmadi Imams. The reason for this as explained by him was that these people abuse the Ahmadis and call them 'kafirs' and according to a hadith of the Holy prophet, the person who calls somebody a kafir, becomes himself a kafir. Therefore the Promised Messiah forbade his followers to pray behind those Imams because, by declaring Ahmadis to be kafirs, these Imams themselves became kafirs, and a Muslim must not pray behind a kafir. As for the non-Ahmadis who do not declare the Ahmadis as kafirs, it is still not right for an Ahmadi to pray behind them. The reason for this is that the non-Ahmadis have rejected the truth of the Promised Messiah and by doing this they have implied that they regard him as a liar, whether they declare it openly or keep it quiet in their hearts. Even if a non-Ahmadi declares that Hazrat Mirza Ghulam Ahmad was a good man but does not take the pledge at his hand, this also implies that he is not truthful in his declaration, because if he really thinks that he was truly good then he would never think that he was a liar and he would not hesitate to take the pledge on his hand.<br />Also by this rejection the non-Ahmadis have disobeyed the orders of Allah and His Holy Messenger, Muhammad - peace and blessings of Allah be upon him. They disobeyed Allah because Allah is the One who sent the Promised Messiah to the world with a special mission. To reject somebody sent by Allah is disobedience to Allah who has sent him. So by rejecting the Promised Messiah, the non-Ahmadis disobeyed Allah. They also disobeyed the Holy Prophet - peace and blessings of Allah be upon him - because he has clearly ordered the Muslims to wait for the advent of the Promised Messiah. He ordered the Muslims that if they recognize him, they must take the pledge at his hand, even if they will have to reach him by crawling on the icy mountains. This is how important it is to take that Pledge and follow him in complete obedience. So if after this, a Muslim rejects to take the pledge of the Promised Messiah, then he becomes disobedient to Allah and His Holy Messenger. Why then should an obedient Ahmadi follow such a person in his prayers?<br />So it is not a matter of the Ahmadis regarding non-Ahmadis as kafirs. It is a matter of implication. When a Muslim follows an Imam in his prayers, he follows him in every move and action. This implies his full obedience to that Imam. Now if the Imam holds beliefs different to that Muslim, it is not correct to follow him in his prayers because this implies that he accepts his beliefs also.<br />Concerning the second point, which concerns the marriage of the Ahmadi girls from among the non-Ahmadis. What applies to the Imam who leads the prayers applies, even more strongly and forcefully, to the husband who is the leader of his family. It is the duty of the Muslim wife to be obedient to her husband in every aspect except in matters that are opposed to the Divine teachings of Islam. How then can an obedient Ahmadi wife follow and obey her non-Ahmadi husband, who has disobeyed Allah and His Prophet? Will she follow him in his disobedience? Wouldn't this cause continuous disagreement and quarrel between them in their daily life? This is the reason why the Promised Messiah has warned his followers from allowing their daughters to marry non-Ahmadi husbands. It was for the sake of saving their future family lives from trouble. So this is a very wise advice that the Ahmadis have followed.<br />Now I turn to the third point, concerning the offering of the Janaza prayers for a non-Ahmadi. Recently I got to know that the Ahmadis do offer Janaza Prayers for non-Ahmadis in special circumstances provided that the Imam leading the prayer is an Ahmadi. This is in complete agreement with the advice and teachings of the Promised Messiah. So there is no need to get into any further discussion concerning this issue.<br />To sum up, from the above it is clear that the Ahmadis are not doing anything against the teachings of the Promised Messiah. On the contrary, they are acting upon his orders and following his advice and guidance in complete obedience and they are adhering to his teachings and applying it to the minutest details.<br />The Promised Messiah has founded the Ahmadiyya Jamat under Divine instructions. The purpose of founding this Jamat was not to add yet another sect to the many sects that already existed in the Muslim Umma. The purpose was to establish a new spiritual community for all the lovers of truth to join and belong to. The purpose was to create a new spiritual land for all the seekers of Divine guidance to abide in. The purpose was to form a new spiritual army for all those whose heart's desire was to strive in the cause of Allah for the sake of establishing His Unity in the world. These are some of the purposes for which Allah has founded this Jamat. Now is it conceivable that the members of such a lofty and dignified Jamat can possibly follow any other leader who does not belong to that Jamat? Whether this leader is the Imam in the mosque or the husband at home, is it logical for a member of the Jamat Ahmadiyya to accept his leadership and grant him full obedience? Is this reasonable or imaginable?<br />Any sincere follower of the Promised Messiah, whether he is an Ahmadi or a Lahori, who genuinely wishes to follow the teachings of Ahmadiyya, will refuse to follow the leadership of a denier of the truth of the Promised Messiah. Any true follower of the Promised Messiah will never accept this leadership; his heart will definitely reject it. If the Lahoris are really sincere in their desire to follow the advice and teachings of the Promised Messiah, they will find no escape from following the Ahmadis in their attitude and practice. They will have to stop praying behind non-Ahmadi Imams and they will have to stop marrying their daughters to non-Ahmadi husbands.<br />So in short, the objections raised by the Lahoris against the Ahmadis concerning their attitude towards non-Ahmadis melted away one after the other in front of my eyes. Now I could see that even in the practical attitude towards the non-Ahmadi Muslims, the Ahmadis are taking the right stand.<br />This confirms that the issue regarding the prophethood of Hazrat Mirza Ghulam Ahmad is not the real basis upon which the split in the Jamat took place. The Ahmadis' attitude towards the non-Ahmadis was not in any way contrary to the teachings of the Promised Messiah. It was in complete harmony with his teachings. The Lahoris had no solid grounds for criticizing the Ahmadis in this regard. The basis of their criticism turned out to be an imagined thing.<br />Now I turn to the second reason upon which I based my decision to join the Lahori Jamat - namely my failure to find any answers to the Lahori arguments that were on their Internet site.<br />When I first read the Lahori arguments, it was natural that I turned to the Ahmadi side to find an answer for these points. At that time I could not find any answers on the Ahmadi website on the Internet. I turned to the books I had and to the Ahmadis I knew, but I still could not find an answer. From this I wrongly assumed that the Ahmadis had no answer.<br />But later on, I received many answers from some sincere Ahmadis through e-mail messages, phone calls, personal visits, and new booklets written about the subject. It included all the answers for the arguments put on the Lahori Internet website. This helped me a lot to clarify many obscure points in my mind.<br />Now the question is: why were these answers not available when I needed them?<br />The answer is simple. It is because the Ahmadis were very busy doing other more important work. They are continuously striving hard to spread the message of the Promised Messiah in the world. They have answered the allegations of the Lahoris a long time ago and then they turned to do other important work. The answers were there, but I did not have access to them. It took them sometime to make these answers available to me in the language I would understand. I was not patient to wait for the answers because I was not aware that there existed any answers.<br />I assumed that there were no answers for the Lahori allegations against the Ahmadis because I was used to the very high standard of efficiency that existed in the Ahmadi Jamat. When the answers to these allegations were not presented instantly I thought that they do not exist. But when they were later made available, I understood that I was wrong in my assumption. The answers were all very clear and convincing. Every misunderstanding in my mind was then clarified.<br />But this delay in the availability of the answers of the Ahmadis to the Lahori allegations proves a very interesting and important point. Unlike the Lahoris, the Ahmadis are not engaging themselves much in the fight between the two parties. As I mentioned above, I started to realize the deep hatred and extreme enmity that existed between the Lahoris and the Ahmadis only after I joined the Lahori Jamat. Before that I was not aware of these feelings between the two parties. I am a witness for this. I have been an Ahmadi for more than ten years. During these ten years, not even once did I hear any Ahmadi saying anything bad against the Lahoris. Not even once did I see an Ahmadi book insulting the Lahoris or even written about the Lahoris. But after I joined the Lahori Jamat, I could feel straight away the bad attitude of the Lahoris towards the Ahmadis. I could see many articles and books published against the Ahmadis. I could feel that the Lahoris hated the Ahmadis.<br />This reveals that the fight between the two parties is not a real fight. It is a one-sided war. All the time the Lahori Jamat continued to raise allegations against the Ahmadi Jamat. In contrast to this, the Ahmadi Jamat kept quiet and instead of answering back, it engaged itself in doing other more important work for humanity. The Ahmadi Jamat only answered when it was essential for it to do so, then it quietly returned to do its very important work for humanity.<br />Now if the Ahmadis are answering back by way of defense, it is not their fault. It is the fault of the Lahoris because they started it.<br />Let me explain this in the words of the Promised Messiah himself. He said in his lecture "Message Of Peace":<br />"Tell me, if a person abuses another's father or calumniates his mother, does he not really attack the honor of his own parents? And if the person whose parents he has abused pays him back in the same coin, may we not hold the person who abused first to be the cause of the abuse, and regard him as the enemy of his own parents' honor? Mark how God inculcates respect and regard for the honor of others in the Holy Quran. He says:<br />'And abuse not those whom they call upon besides Allah, lest they, out of spite, abuse Allah in their ignorance.' (6:109)<br />Despite the Divine teaching that idols have no worth at all, nonetheless God enjoins upon Muslims to abstain from abusing the idols, and to preach gently, lest idol-worshippers become outraged and begin to revile God, and Muslims themselves become the cause of this abuse." (Message of Peace, written by the Promised Messiah pp. 17-18, translated and published by the Lahori Jamat)<br />How true and sincere are those golden words of the Promised Messiah. If a person starts to abuse another, he cannot blame the other for answering him back.<br />When I realized all this I really felt very guilty. Instead of helping the Ahmadis in their efforts to spread Ahmadiyya in the world, I was distracting their attention. I am not this important person anyway and I cannot stop or affect this great work they are doing. But still I caused some interruption for them, because some of them had to leave their very important work to make available for me the answers I needed.<br />Now I know how bad my act was and I ask Allah's forgiveness for this.<br />With this point resolved, I need to settle the third issue upon which I based my decision to join the Lahori Jamat. That was the issue concerning the leadership of the Jamat. In this regard I wrote in my article:<br />"Now regarding the leadership of the community. Previously I was under the wrong impression that the Lahori community was without a leader. This made me think that the Lahoris must be on the wrong path, because in the unity of the leadership lies the unity of the Muslims. Unity of leadership is an essential feature of Islam and without it, the unity of the Muslims can never be achieved. But after reading some information about the Lahori movement, I found out that there was a leader for the community, though not in the image I expected. I also discovered that the Promised Messiah himself had appointed his own successor to lead his community after his departure from this world. During his lifetime, the Promised Messiah established the Anjuman - an executive body consisting of fourteen members - and he described this body as his successor. This was mentioned in his book Al - Wasiyyat. The Lahori community still holds this Anjuman as its leader. In other words, the Lahori community is the one who is following these instructions of the Promised Messiah." (Extract from my article on the Lahori website)<br />There are some points that I need to clarify here.<br />The first and most important point I would like to highlight here is that in my article, I had nothing to mention against the leadership of the Ahmadi Jamat. I did not see any negative points in the Khilafat system and I did not find any faults in it. On the contrary, I admitted that:<br />"in the unity of the leadership lies the unity of the Muslims. Unity of leadership is an essential feature of Islam and without it, the unity of the Muslims can never be achieved."<br />So by saying this I was not finding fault in the Khilafat system, on the contrary, I was confirming my approval and acceptance of that system. I was also clarifying that my acceptance of the Lahori system was based on its fulfillment to the condition that it enjoyed the unity of leadership as the Ahmadi system did.<br />Therefore I was not rejecting the Khilafat system, but I was joining a similar one.<br />But why did I need to join a similar one? Did this mean that I was not satisfied with the system of leadership in the Ahmadi Jamat? NO, this was definitely not the case.<br />By my acceptance to the Lahori system I did not mean to reject the Khilafat or disapprove of it. I based my acceptance of the Lahori system on the wrong information that I understood from the Lahori website, namely that the Promised Messiah himself had appointed the Anjuman as his own successor to lead his community after his departure from this world. This meant that he left us no choice in this matter and we had no other alternative. For this reason I assumed that the Lahoris were the community that was following the instructions of the Promised Messiah. But later on I realized that the Promised Messiah appointed the Anjuman only for the management of the Wasiyyat affairs, which is one department of the Jamat. As for the leadership of the Jamat as a whole, he did not appoint his successor and by this he meant to say that Allah would decide who would be his successor. He followed the example of the Holy Prophet (peace and blessings of Allah be upon him) in this regard.<br />So the basis of my acceptance was not correct. It was due to my misunderstanding of what was written in Al Wasiyyat booklet.<br />As a matter of fact, when I accepted the system of the Lahoris, I was only doing this in obedience to the instructions that wrongly appeared to be the instructions of the Promised Messiah. But deep inside my heart I was very sad. The reason for my deep sorrow was my being away from the system of Khilafat.<br />More than ten years have passed since I joined the Jamat Ahmadiyya. During all this time, I have been working with the team of Ahmadis who were continuously striving hard to spread the message of true Islam in the world. We were all working under the blessed leadership of Hazrat Mirza Tahir Ahmad, Khalifatul Masih the fourth. I had a very good relation with all the members of the Jamat whom I came in contact with. I worked closely with Hazrat Khalifatul Masih the fourth. I loved him very dearly and I respected him greatly. To me he was not just the head of the Community, he was also my spiritual leader, guide, father and friend. He is not just the head of the Ahmadiyya Jamat, he is also its living soul and its driving force. I was very honored to work under his leadership. He was the head of my spiritual family that I truly loved. I enjoyed the company of all its sincere members. I was very happy to belong to that dignified community that was Allah's chosen Jamat. But after I wrongly understood that it was the instructions of Hazrat Mirza Ghulam Ahmad to follow the leadership of the Anjuman as his successor, I had no choice. I had to obey these instructions. It was a big sacrifice to forsake the community that was very dear to my heart, but I thought that I was doing this in obedience to the Promised Messiah, who was sent by Allah to guide us to the true path of Islam. I expressed my feelings in these words in my article:<br />"This was a difficult situation again. When I first converted to Ahmadiyya I had to sacrifice all my material belongings and my relatives and friends. But this time it was different. It was my spiritual belongings and my spiritual relatives and friends that had to be sacrificed. I must say that the latter group is much dearer to me than the former. For me the spiritual ties are much stronger than the material or physical ones. But I had no choice; Allah and His true religion are dearer to me than anything else." (Extract from my article on the Lahori website)<br />For me, joining the Lahori Jamat was a great sacrifice that I had to present, because I was leaving behind my spiritual family whom I loved most. I did not hesitate to present this sacrifice because I thought that this was in obedience to the Divine orders that were conveyed to us in the instructions of the Promised Messiah. So I had to desert my beloved spiritual family. But I must say here that after I joined the Lahori Jamat, the Lahoris themselves became a dear family for me also. They were very kind to me and very affectionate. Some of them became very close and dear to my heart. But my feelings towards the Ahmadis, my original spiritual family, never changed.<br />This was the reason for my slowness and delay in admitting that I was hasty and wrong in my decision to join the Lahori Jamat. Even after I found out that all the reasons for my acceptance of the Lahori beliefs were false and imaginary, I hesitated for a while to admit my mistake. The reason for this was that I was worried that I might be inclined to take the side of the Ahmadis only just because of my personal affections and deep love towards them. I was worried that my deep love and great respect for Hazrat Khalifatul Masih the fourth was the reason behind my inclination towards accepting the system of the Khilafat Ahmadiyya. I wanted to ensure that my acceptance to the system of Khilafat was based on solid grounds and not on my personal inclinations and affections.<br />It was a very difficult time for me. I was confused and I mentally suffered a lot at that time. I loved the members of both Jamats very dearly because I love anybody who believes in the truth of the Promised Messiah. I wanted to belong to both Jamats because I wished that I would be with all the followers of the Promised Messiah. To escape from this difficult situation, my inner self found a solution. I thought to myself that if these two parties were united, then there would be no problem of choice for me. So I decided to try to make peace between these two communities.<br />At that time I started to write a letter to my spiritual father and guide, Hazrat Khalifatul Masih the fourth. In that letter I explained my feelings and my wish to unite all the believers in the truth of the Promised Messiah for the sake of uniting the whole world under the banner of Islam. I based my letter on "Paigham Sulh" or "Message of Peace", the lecture that was written by the Promised Messiah in the last two or three days of his life. I mentioned that it was very essential that both parties should respect the leaders of the other party. I also explained that if we succeed in doing this, then we can make peace between the two parties and then the members of each party can have the opportunity to get to know the other party. Each party will then be able to see how the system of the other party operates. Then the party that is enjoying Allah's approval will be winning the other party to its side. When this happens, we will find that the two Jamats will be merged into one, under the leadership of the Jamat that is enjoying Allah's approval.<br />I never sent this letter to Hazrat Khalifatul Masih the fourth. Before I could send it, and with the help of some members of the Ahmadi Jamat, my attention was drawn to some obvious facts.<br />In this letter I have put for myself the guidelines that can lead me to decide between the two Jamats without any affections involved.<br />First of all, I was suggesting that for the attainment of peace, it was very essential that both parties should respect the leaders of the other party. But the truth was that it was always one party only that started the attacks. As I mentioned above, the Ahmadis never started this. It was always the Lahoris who started it and the Ahmadis were only answering back in a defensive manner. So why blame the Ahmadis for it? If the Lahoris would stop their attacks, the Ahmadis will never even mention the subject.<br />Also I was suggesting this peace between the two Jamats so that each party can have the opportunity to get to know the other party. The expected result was that the Jamat that was enjoying Allah's approval would impress the other Jamat and would attract it to its side. This can then achieve the unity of the two Jamats.<br />Now I had to ask myself: Did I need to go through all this in order to decide which party was following the correct path? Did I need to wait for all this to happen in order to decide which party was enjoying Allah's approval? I have already witnessed the operating systems of both parties. I have already witnessed the results achieved by each party. I have already witnessed Allah's love and help descending upon one of these two parties. So I did not need to wait for any peace to be accomplished between the two parties. Why should I wait this long to take my decision?<br />And then it was the ripe time for me to return "home".<br />My return to the Ahmadi Jamat does not mean that I hate the Lahoris. I met some members of the Lahori Jamat and I personally love them very dearly. I will continue to have these good feelings towards them.<br />But of course our personal affections can never be a guide for our religious decisions. In the matters concerning our spiritual condition, we only follow the Divine guidance, regardless of our personal feelings and inclinations.<br />Concerning the leadership of the Ahmadiyya Jamat, I cannot follow except the only person who was appointed by Allah for this position. I am not brain washed to say this, as some people might think. I have witnessed the truth of what I am declaring here with my own eyes and for more than ten years I have been working very closely with Hazrat Mirza Tahir Ahmad - Khalifatul Masih the fourth. During these ten years I witnessed the signs of Divine approval and support descending from heaven upon him personally and also upon the sincere members of his community.<br />The love and respect he enjoys from the members of the Ahmadiyya Community are not something that is false or imaginary. It is not forced or compulsory. He earned this love and respect himself by winning the hearts of his followers through the exceptional qualities of his personality. Therefore, the members of his community work under his leadership in complete obedience. This is not Shirk (worshipping anything or anybody other than Allah), as the Lahoris would think. Ahmadis do not worship the Khalifa; they just hold him as the leader of the community that was appointed by Allah to spread His unity in the world. They owe him complete obedience in submission to the Quranic verse:<br />"O ye who believe! Obey Allah and obey His Messenger and those who are in authority among you." (Surat Al Nisa, 4:60)<br />The Ahmadis are blessed by the leadership of the person whom Allah has appointed to lead His chosen community. And the blessings bestowed upon the Ahmadi Jamat are the witness for the truth of this declaration.<br />Now I feel so much content after returning to my spiritual home. During the period when I was away from the Ahmadi Jamat, I used to cry in anguish like a child who was taken from his mother and who was missing her warm cuddle. I felt defenseless and helpless like an orphan who was deprived of the security and peace provided to him by his father's presence. I used to feel insecure and vulnerable. I used to feel depressed and frightened. In short, I lost all the security and peace that were linked up with belonging to the spiritual family of the Khilafate Ahmadiyya.<br />Being a Lahori, I still felt that I belonged to the family of Ahmadiyya, but I felt that I was among the offspring that was orphaned and deprived of both parents. Being a Lahori, I still felt that I was under the shade of the tree of Ahmadiyya, but I felt that I was seeking shelter under the branch that was withered and dried up.<br />Any person, who genuinely and honestly compares the blessings bestowed upon the two offshoots of the Jamat, will see clearly which one is enjoying more Divine blessings. I am not talking here about numbers or material blessings. Neither numbers nor material dominance can be taken as a criterion in our case. If we take numbers or material superiority as a decisive factor, then we will have to conclude that the non-Ahmadi Muslims are more blessed than the Ahmadis and that the Christians are more blessed than the Muslims and so on.<br />But I am here talking about the spiritual blessings and the divine signs that are manifested every day inside the community. These need some close investigation and assessment that can only be achieved by close contact and observation, followed by an honest comparison between the two Jamats.<br />And that was the opportunity that Allah has granted me by His Grace. I had the chance to compare the blessings bestowed upon both communities. I could see that Allah has blessed both Jamats because they were both the followers of the Promised Messiah. But the Jamat that was following the Khalifa, whom He appointed, was enjoying more Divine blessings than the other one. If I do not admit this, I will be answerable to Allah on the Day of Judgment because I have witnessed the Divine signs and ignored them. But for the Lahoris it is different. They have only seen one side. It is their duty now to investigate the other side as well and then decide for themselves which side is enjoying Allah's approval.<br />It is the duty of every sincere Ahmadi in the world to strive hard in the path of Allah under the leadership of the person who was appointed by Allah for this office. We are all followers of the Promised Messiah, whose heart was full of love for every creature on this earth. We need to study his teachings and follow his example so that we can attain to the exalted spiritual station that he attained. The Promised Messiah came to unite the whole world under the banner of Islam. It is one of our very important duties to fulfill this objective. But we have first to unite our own community under the leadership that is approved and blessed by Allah.<br />The Promised Messiah had a very lofty mission to achieve. We claim to be his true followers and therefore it is our duty to fulfill every purpose of his advent in the world and to continue the journey he has started. We must strive hard to accomplish all the targets he planned to achieve. We must pay attention to every single detail of his mission, and fulfill all his desires, even if this will cost us whatever is dear to us in this worldly life.<br />I have written above what I see is the truth. Allah is my witness that I am not after any worldly gains. My only aim is the pleasure of Allah and the spread of His true message in all corners of the earth.<br />May Allah guide us all to His true path that leads to His pleasure and nearness. Amen.<br />Maha Dabbous<br /><a href="http://www.muslim.org/qadis/khil2.htm"></a>AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1097078690109155162004-10-06T17:05:00.000-07:002004-10-06T09:04:50.110-07:00Dr. Sir Muhammad Iqbal and the Ahmadiyya Movement<strong>Dr. Sir Muhammad Iqbal and the Ahmadiyya Movement</strong>
<br />His views of, and relations with, the Ahmadiyya Movement from beginning to end
<br />by
<br />Maulana Hafiz Sher Mohammad
<br />(Author, scholar, missionary of Islam and the Ahmadiyya Movement)
<br />Ahmadiyya Anjuman Isha'at Islam Lahore Inc., U.S.A.
<br />
<br />
<br />Dr. Sir Muhammad Iqbal is revered as one of the greatest poets, intellectuals and philosophers to arise in the history of Islam. He had met Hazrat Mirza Ghulam Ahmad, and wrote of him in 1900 as “probably the profoundest theologian among modern Indian Muslims”. In 1910 Iqbal described the Ahmadiyya community as “a true model of Islamic life”. Later in 1932 he wrote of members of the Lahore Ahmadiyya Movement as “Muslims who have a sense of honour”.
<br />Yet today we find the opponents of the Ahmadiyya Movement publishing on a vast, world-wide scale, statements of Iqbal made in the last four years of his life, denouncing and rejecting this Movement, its Founder, and its work. How and why did this extraordinary change in Iqbal’s public stance come about?
<br />In this well-researched booklet, Hafiz Sher Mohammad examines the whole history of Iqbal’s relationship with the Ahmadiyya Movement, and traces the factors which influenced his view of it, both in the earlier years and near the end of his life.
<br />
<br />
<br />Contents
<br /><a href="http://www.blogger.com/app/smiatam.htm">Title and summary</a>
<br /><a href="http://www.blogger.com/app/preface.htm">Preface</a>
<br /><a href="http://www.blogger.com/app/ch1.htm">1. Background</a>
<br /><a href="http://www.blogger.com/app/ch1.htm%20/%20Iqbalteacher">Iqbal’s teacher, Mir Hasan, on Hazrat Mirza.</a>
<br /><a href="http://www.blogger.com/app/ch2.htm">2. During the life of Hazrat Mirza Ghulam Ahmad</a>
<br /><a href="http://www.blogger.com/app/ch3.htm">3. Time of Maulana Nur-ud-Din</a>
<br /><a href="http://www.blogger.com/app/ch3.htm%20/%20first">First phase of opposition.</a>
<br /><a href="http://www.blogger.com/app/ch3.htm%20/%20public">Public Meeting in Lahore as Lord Headley accepts Islam.</a>
<br /><a href="http://www.blogger.com/app/ch3.htm%20/%20report">Report of the Isha'at Islam (Western countries) Trust.</a>
<br /><a href="http://www.blogger.com/app/ch4.htm">4. Extremist beliefs coined by Qadianis, and the result</a>
<br /><a href="http://www.blogger.com/app/ch5.htm">5. Good relations with Lahore Jama'at continue</a>
<br /><a href="http://www.blogger.com/app/ch5.htm%20/%20co-operation">Co-operation in Muslim national affairs</a>
<br /><a href="http://www.blogger.com/app/ch5.htm%20/%20Lord">Lord Headley's visit to Lahore and Iqbal's speech at the Lahore Ahmadiyya annual meeting</a>
<br /><a href="http://www.blogger.com/app/ch5.htm%20/%20Calls">Calls Lahore Ahmadis "Muslims with a sense of honour".</a>
<br /><a href="http://www.blogger.com/app/ch5.htm%20/%20Attends">Attends Hindu's acceptence of Islam at Ahmadiyya Buildings</a>
<br /><a href="http://www.blogger.com/app/ch6.htm">6. His last years - opposes Qadianis but vindicates Lahore Jama'at</a>
<br /><a href="http://www.blogger.com/app/ch6.htm%20/%20Further">Further view expressed by Iqbal in this period.</a>
<br /><a href="http://www.blogger.com/app/ch6.htm%20/%20Doctrine">Iqbal's opposition was against Qadiani doctrines.</a>
<br /><a href="http://www.blogger.com/app/ch7.htm">7. Iqbal's religious views derived from Ahmadiyya thought</a>
<br /><a href="http://www.blogger.com/app/ch7.htm%20/%20Views">Views in prose.</a>
<br /><a href="http://www.blogger.com/app/ch7.htm%20/%20Influence">Influence of Ahmadiyya views on Iqbal's poetry.</a>
<br /><a href="http://www.blogger.com/app/ch8.htm">8. Praises British rulers of India</a>
<br /><a href="http://www.blogger.com/app/ch9.htm">9. Iqbal on 'Who is a Muslim?'</a>
<br />
<br />
<br />Translator’s Preface
<br />
<br />This booklet was written in Urdu in the early 1980s by Maulana Hafiz Sher Mohammad, the eminent scholar and distinguished international missionary of the Ahmadiyya Anjuman Isha'at Islam Lahore, Pakistan. It traces chronologically the views expressed by Allama Dr. Sir Muhammad Iqbal regarding the Ahmadiyya Movement and its Founder, and Iqbal’s relations with the Movement and its prominent figures, from the 1890s to his death in 1938.
<br />The need for such a survey arises because some of Iqbal’s statements which he published in the last four years of his life, repudiating the Ahmadiyya Movement, have been given vast circulation by the opponents of the Movement. These critics are capitalising on the renown and popularity of Iqbal in parts of the Muslim world, particularly Pakistan, to argue that a man of his historic stature and authority in matters Islamic had condemned the Ahmadiyya Movement as a danger which must be eliminated from Islam. These particular writings of Iqbal are presented, on a world-wide scale, as being somehow the ultimate and irrefutable proof that Ahmadis must be expelled from the ranks of the Muslims.
<br />However, these hostile opinions of Iqbal must be placed in the context of the whole of his attitude towards the Ahmadiyya Movement, going back to his earliest days. This book shows that Iqbal held the Ahmadiyya Movement in the highest admiration and praised it openly, even sharing public platforms with its leaders, during a period of more than thirty years till he changed his stance about four years before his death. Clearly this reversal, coming 25 years after the passing away of Hazrat Mirza Ghulam Ahmad, cannot be ascribed to any of the latter’s beliefs or teachings which Iqbal had known for long! This book shows that Iqbal’s turn-about was due to a combination of the extreme, unacceptable beliefs coined by the Qadianis, on the one hand, and the political considerations facing Dr. Iqbal on the other.
<br />It should be noted that in the period in the 1930s when Dr. Iqbal issued various statements in condemnation of the Ahmadiyya Movement as a whole, and this controversy was raging among the Muslims of the then India, full refutations of his new-found views were published by the Ahmadiyya Anjuman Isha'at Islam Lahore. Many such replies appeared in its Urdu and English periodicals (Paigham Sulh and The Light) from the pens of the most eminent leaders of the Movement, including Maulana Muhammad Ali. One reply in English by Maulana Muhammad Ali was published in 1935 as a pamphlet entitled Dr. Iqbal’s Statement re. the Qadianis.
<br />As to the present booklet, the late Hafiz Sher Mohammad sent me the manuscript of his Urdu work for translation into English more than ten years ago. The translation first appeared in The Islamic Review, then of California, U.S.A., not long after. A little later in 1988, the original Urdu work was published by the Ahmadiyya Anjuman Isha'at Islam Bombay, India, through the kind efforts of Mr. Abdul Razak.
<br />Last year I published the English translation again in The Light & Islamic Review, of Columbus, Ohio, after some revision. The same is now being published in the form of this booklet, with further minor revision and some additional material which had been missed out in the earlier translations.
<br />Zahid Aziz, Dr. Nottingham, England, June 1995.
<br />
<br />
<br />
<br /><strong>Chapter 1
<br /></strong><em>Background</em>
<br /><a href="http://www.blogger.com/%20Iqbalteacher">Iqbal’s teacher, Mir Hasan, on Hazrat Mirza.</a>
<br />The high position of eminence held by Dr. Sir Muhammad Iqbal (d. 1938) in the Islamic world is a matter of common knowledge. Every Muslim is aware of the deep love for Islam and its Holy Founder expressed by Iqbal. To understand the causes of his love for Islam, it is necessary to survey the first twenty years or so of his educational life.
<br />The last quarter of the nineteenth century was an era of the utmost helplessness and apprehension for the Muslims of the Indian sub-continent. All Muslims who had a sense of responsibility and concern felt desperately worried and perturbed at the forlorn condition of Islam and its followers. On the one side, the British colonial government of India was distrustful of the Muslims, and on the other side Christian missionaries and Hindu Arya Samaj pundits were spreading false propaganda against the Islamic faith. Muslim religious leaders, spiritual teachers, the upper echelons as well as the masses, being in a state of ignorance and helplessness, were all easy prey for the opponents of Islam.
<br />In northern India, the city of Sialkot, the ancestral town of Dr. Iqbal, had been the big stronghold of Christian missionaries ever since British rule was established in the Punjab. Dr. Iqbal himself received his education in a Christian mission school and college. At that time there were two men engaged in battle on behalf of Islam against Christian preachers and other opponents. One was Sir Sayyid Ahmad Khan (d. 1898), whose efforts were mainly directed towards urging the Muslims to acquire modern, Western education and towards reforming their backward moral condition. The other man was Hazrat Mirza Ghulam Ahmad of Qadian (d. 1908), who not only broadcast the beauties of Islam by pen and speech, refuting the Christian and Arya Samaj objections against Islam, but also prepared a sizeable Muslim movement for the defence and propagation of Islam, which spread in Northern India and particularly in the Punjab, whose object was to refute the objections of the detractors of Islam. He wrote books in support of the faith of Islam, made speeches all over his part of the country on the truth of Islam, and produced and disseminated a vast amount of valuable literature, both prose and poetry.
<br />
<br />Iqbal’s teacher, Mir Hasan, on Hazrat Mirza.
<br />The movement founded by Hazrat Mirza was also vigorously active in Sialkot, a major centre of Christian missionary work. Dr. Iqbal could not have remained uninfluenced by it, especially as he lived in an area of the city which was a stronghold of Islam. Everyone who has studied Iqbal knows of the tremendous influence which his tutor, Shams-ul-Ulama Sayyid Mir Hasan, had upon his intellectual development.
<br />1. Sayyid Mir Hasan was not only Iqbal’s teacher and resident of the same area of the city, but he was also both active in the movement of Sir Sayyid Ahmad Khan in Sialkot as well as an admirer of Hazrat Mirza Ghulam Ahmad. This was the part of Sialkot where Hazrat Mirza had spent four years in his younger days, leading a life of the utmost purity, and had left a deep impression by his righteousness, support for the cause of Islam, and high moral qualities. Hence it was that Sayyid Mir Hasan expressed his opinion about Hazrat Mirza in the following words:
<br />“Hazrat Mirza sahib came to Sialkot in the year 1864 in connection with his employment, and stayed here. As he was a pious and retiring man, who abstained from frivolous and wasteful pastimes, he did not like meeting the public because it is often a waste of time.”(Hayyat-i Tayyiba, compiled by Shaikh Abdul Qadir, p. 29.)
<br />2. Many years after Hazrat Mirza’s death, Sayyid Mir Hasan said in an interview with a journalist:
<br />“Sadly, we did not appreciate him. I have no words to describe his spiritual attainments. His life was not that of ordinary people. He was one of those persons who are special servants of God, and who come into the world but rarely.”(Al-Hakam, 7 April 1934; Mujaddid-i A'zam, vol. 2, p. 1236.)
<br />3. In the book Zikr-i Iqbal it is said about Sayyid Mir Hasan:
<br />“In the days when Mirza sahib stayed in Sialkot, the Maulvi sahib (Mir Hasan) had frequent occasion to meet him. The Maulvi sahib observed him from close quarters. Although Sayyid Mir Hasan was a great devotee of the movement started by Sir Sayyid Ahmad Khan, yet he was unusually impressed by the piety, righteousness and virtue of Mirza sahib, and had great respect for him.”(p. 278)
<br />
<br /><strong>Chapter 2</strong>
<br /><em>During the life of Hazrat Mirza Ghulam Ahmad
<br /></em>
<br />1. Dr. Iqbal’s father, Shaikh Nur Muhammad, was a great admirer of Hazrat Mirza.
<br />2. Dr. Iqbal’s elder brother, Shaikh Ata Muhammad, had formally joined the Ahmadiyya Movement by taking the bai‘at (pledge).
<br />3. Dr. Basharat Ahmad writes in his renowned biography of Hazrat Mirza Ghulam Ahmad, entitled Mujaddid-i A‘zam:
<br />“In 1892 Hazrat Mirza visited Sialkot and stayed at the house of Hakim Hassam-ud-Din. He made a speech in Hakim Hassam-ud-Din’s mosque after the zuhr prayers. The famous poet Dr. Sir Muhammad Iqbal was a fellow student of mine in those days, and was sitting on the roof of the porch of the mosque. Seeing me, he said: Look how the devotees are swarming around the light. He was very much favourably disposed towards Hazrat Mirza in those days. So when a poet of Sialkot, who used to have the pen-name jalwa, composed satire to ridicule Hazrat Mirza, Dr. Iqbal wrote a rejoinder in poetical form too, greatly praising Hazrat Mirza.”
<br />4. Around that time, a virulent opponent of Hazrat Mirza by the name of Sa‘d-ullah of Ludhiana wrote an abusive poem against Hazrat Mirza. Dr. Iqbal could not tolerate this insult, and replied to it in a long poem entitled Jaisa Moon Taisee Chapayrh (or “A slap which your face deserves”). Some lines of this poem are give below:
<br />“O Sa‘d, we have seen your filthy abuse. It will make street sweepers appreciate you. Don’t be perturbed by the heat of the sun of truth, for the devil himself will be your sun-shade. You have become the brother of the Christians, you renegade! What a great favour you have done to Islam!” (By Shaikh Muhammad Iqbal, F.A. class, Scotch Mission School, Sialkot. Ai'nah Haq Numa, p. 107.)
<br />5. Dr. Iqbal’s attachment grew so much that in 1897 he formally took the bai‘at at the hand of Hazrat Mirza Ghulam Ahmad. This was confirmed by Maulvi Ghulam Muhiy-ud-Din Qasoori, ex-General Secretary of the Anjuman Himayat-i Islam, Lahore, at the time when the Munir Court of Enquiry was being held in Pakistan in 1953. His statement was reported in a newspaper as follows:
<br />“After five years, in 1897, Sir Muhammad Iqbal took the pledge of Mirza sahib.” (Daily Nawa-i Waqt, Lahore, 15 November 1953.)
<br />Translator’s Note:
<br />It was Khwaja Nazir Ahmad, son of Khwaja Kamal-ud-Din, who testified at the Munir Court of Enquiry that Dr. Iqbal had taken the bai‘at of Hazrat Mirza, and he gave the year as 1892. After finishing his testimony that day, Khwaja Nazir Ahmad met Maulvi Qasoori who told him that the year was not 1892 but 1897. The following day Khwaja Nazir Ahmad took the stand again to correct the year. The whole incident was reported in the Pakistan newspapers at that time.
<br />
<br />6. In 1900, Dr. Iqbal published a paper in English on the famous Sufi saint Abdul Karim Jilli, and presented the saint’s view of the Unity of God from his book al-Insan al-kamil, illustrating the breadth and depth of Muslim philosophy. Mentioning the great scholarship of the saint, Iqbal wrote:
<br />“It will appear at once how strikingly the author has anticipated the chief phase of the Hegelian Dialectic and how greatly he has emphasised the doctrine of the Logos — a doctrine which has always found favour with almost all the profound thinkers of Islam, and in recent times has been readvocated by M. Ghulam Ahmad of Qadian, probably the profoundest theologian among modern Indian Muslims.”(Indian Antiquary, vol. 29, September 1900, p. 239. The words quoted above are Iqbal’s original words in English.)
<br /><a href="http://www.blogger.com/app/ind-antiq.htm">Go here to see scanned images of the original pages from the journal.</a>
<br />7. In 1904 when Hazrat Mirza Ghulam Ahmad visited Sialkot, Dr. Iqbal went with Mian Sir Fazl-i Husain to meet him. Thirty years later, Dr. Iqbal told Maulana Muhammad Ali, head of the Lahore Ahmadiyya Movement, that at that meeting Hazrat Mirza had affirmed that he did not call other Muslims as kafir. Maulana Muhammad Ali referred to this incident in an English booklet as follows:
<br />“During the conversation that ensued with the Founder of the Ahmadiyya Movement, Mian Sir Fazl-i Husain asked him if he looked upon those who did not believe in him as kafirs, and the Mirza sahib without a moment’s hesitation replied that he did not. This fact which Sir Muhammad Iqbal himself related to me last year [1934] is a clear evidence that the Founder of the Ahmadiyya Movement is not responsible for the present Qadiani doctrine.” (Sir Muhammad Iqbal’s Statement re. the Qadianis, p. 7.)
<br />A little later, in 1936, Maulana Muhammad Ali further wrote in an Urdu article:
<br />“Now he [Iqbal] has also given this testimony in writing, and exactly in the context of this discussion. He has written a letter to Dr. Mirza Yaqub Baig, dated 25 January 1936, in which he has admitted that the Mirza [Ghulam Ahmad] sahib uttered those words in his presence.”
<br />
<br /><strong>Chapter 3</strong>
<br /><em>Time of Maulana Nur-ud-din
<br /></em><a href="http://www.blogger.com/%20first">First phase of opposition.</a>
<br /><a href="http://www.blogger.com/%20public">Public Meeting in Lahore as Lord Headley accepts Islam</a>.
<br /><a href="http://www.blogger.com/%20report">Report of the Isha'at Islam (Western countries) Trust</a>.
<br />Shortly after his meeting with Hazrat Mirza Ghulam Ahmad, Dr. Iqbal went to Europe for higher education. By the time he returned, Hazrat Mirza had passed away and, under the leadership of Maulana Nur-ud- Din, Qadian had come to be recognised as the centre of a truly Islamic way of life.
<br />1. Dr. Iqbal sent his elder son, Aftab Iqbal, to be educated at the Ahmadiyya community’s school known as the Taleem-ul-Islam High School in Qadian.
<br />2. In the same period, in the year 1910, Iqbal delivered a lecture in the famous Muslim University town of Aligarh, during the course of which he referred to the Ahmadiyya community in the following words:
<br />"In order to be a dynamic member of the Muslim community, a person must not only repose unconditional faith in the religion of Islam but also imbue himself thoroughly in the colouring of the Islamic civilisation. The object of diving into this jar of the ‘colouring of Allah’ is that Muslims should give up duality and become of one hue. … In my opinion the aspect of national life represented by Aurangzeb is a model of pure Islamic life, and it should be the purpose of our education to develop this model and to make Muslims keep it in view all the time. … In the Punjab a true model of Islamic life has arisen in the form of that community which is known as the Qadiani sect.”(Millat Baiza Per Ayk ‘Imrani Nazar, published by Aeenah Adab, Lahore, 1970 edition, pp. 84 – 85.)
<br />Dr. Iqbal expressed these views two years after the death of Hazrat Mirza Ghulam Ahmad, fully knowing about his claims and teachings. There was no way that Hazrat Mirza could now make different claims which would lead Dr. Iqbal to change his views about the Ahmadiyya Movement. If by the year 1910, in the period of leadership of Maulana Nur-ud-Din, there had prevailed in the Ahmadiyya Movement the beliefs that Hazrat Mirza was a prophet and that his deniers were kafir, then Dr. Iqbal certainly would not have recommended to his audience in Aligarh to look to Qadian to find “a true model of Islamic life”. This is no ordinary matter. It shows that Dr. Iqbal was himself deeply impressed by this “model”. Besides, this opinion expressed by Dr. Iqbal caused no commotion among the audience; on the contrary, his hearers listened to him with attention and calm. This shows that in those days Muslims in general held the Ahmadiyya Movement in very high regard and honour. If a Muslim public figure today were to express such views, one shudders to think of the hostility and adverse reaction which would result. It is, however, a solid fact that in the time of Maulana Nur-ud-Din the opposition to the Ahmadiyya Movement had all but disappeared, and a wonderful era of general acceptance was on the rise day by day.
<br /><strong>First phase of opposition.
<br /></strong>The first obstacle in the continuance of this popularity came when, in April 1911, Mirza Bashir-ud-Din Mahmud Ahmad wrote and published a magazine article entitled A Muslim is one who accepts all those appointed by God. In this article, contrary to the clear pronouncements of the Founder of the Ahmadiyya Movement and the unanimous stand-point of the Community, M. Mahmud Ahmad condemned as kafir all the Muslims of the world who had not taken the bai‘at to join the Movement of Hazrat Mirza Ghulam Ahmad. This caused a certain amount of unease, both within the Ahmadiyya Movement and Muslims in general. However, the true position was made clear very quickly when Khwaja Kamal-ud-Din published a Notice entitled My beliefs about non-Ahmadi Muslims, dated 18 August 1911, bearing Maulana Nur-ud-Din’s endorsement in the words: “I approve it, you may publish it.” At around the same time, Maulana Nur-ud-Din made an observation in the presence of several people about M. Mahmud Ahmad’s beliefs as follows:
<br />“The question of kufr and Islam is a very subtle matter. Even our Mian [M. Mahmud Ahmad] has not understood it.”
<br />As these statements cleared up the misconceptions caused by M. Mahmud Ahmad’s article, there arose no difference of view between Dr. Iqbal and the Ahmadiyya Movement. In fact, he used to have recourse to Maulana Nur-ud-Din for advice on matters of Islamic law. As an example, we mention one incident related by Maulana Abdul Majid Salik:
<br />“At last the Allama (Iqbal) agreed to take his wife back. However, as he had intended to divorce her, he suspected that in Islamic law divorce had taken place. So he sent Mirza Jalal- ud-Din to Maulana Hakim Nur-ud-Din in Qadian to enquire about the Islamic position. The Maulana said that no divorce had taken place according to Islamic law, but if he was uncertain in his mind he could hold the marriage ceremony again. So a maulvi was called, and the Allama was re-married to this lady. He then took her to Sialkot. This happened in the year 1913.”(Zikr-i Iqbal, p. 70.)
<br />Public Meeting in Lahore as Lord Headley accepts Islam.
<br />At the same time, Dr. Iqbal was a fervent supporter of the work of the propagation of Islam being done by the Ahmadiyya Movement. In 1913 Lord Headley, a British nobleman, embraced Islam in England through the work of Khwaja Kamal-ud-Din, the famous Ahmadiyya missionary to the West. To celebrate this, a big gathering of the Muslims of Lahore was held at Ahmadiyya Buildings, the centre of the Movement in Lahore. We reproduce below the report of this meeting as published at the time (Paigham Sulh, Lahore, 25 November 1913):
<br />Report fromPaigham Sulh:
<br />In accordance with the announcement, a meeting of the Muslims of Lahore was held on 23rd November 1913 at 3:30 p.m. in Ahmadiyya Buildings, Lahore. Even before the appointed time, Muslim brethren started arriving in crowds, and by the time of the opening of the proceedings the Ahmadiyya mosque and the adjoining marquee were entirely full. Besides Muslims of all sections of society, followers of other religions were also present in large numbers. Khan sahib Shaikh Khair-ud-Din, pensioner, District Traffic Superintendent of the Railways Department, who takes a keen interest in Muslim national affairs, was chosen as President of the meeting. First of all, Dr. Mirza Yaqub Baig (A prominent Lahore Ahmadi and friend of Iqbal) recited the Holy Quran. He was followed by Sufi Ghulam Muhammad who recited the poetry of the Promised Messiah in praise of the Holy Prophet Muhammad. After this, Dr. Sayyid Muhammad Husain Shah (Another prominent Lahore Ahmadi and friend of Iqbal) delivered a speech for nearly an hour, which derived its force from his sincerity.
<br />After him, Dr. Shaikh Muhammad Iqbal, whose heart is full of love for the Muslim nation, made a profound and meaningful speech on the propagation of Islam. He said:
<br />
<br />“The allegation against Islam that it was propagated by the sword is proved to be utterly baseless when we look at world history. Taking India as an example, history shows that Muslims never established any permanent or lengthy rule in Bengal, yet the proportion of Muslims there is greater than in other provinces. Similarly, in the Balkan states, Islam first spread from a Muslim prisoner to his Christian fellow-inmates, and then further afield. In Java Islam spread at a time when Muslim political power in Asia was declining fast. At the present time, the downfall of Muslim political power is complete but the progress of Islam is such that in the island of Madagascar Christian clergymen have held a conference which passed the resolution that, as the daily advance of Islam on the island poses a threat to the French government, it should take measures to stop the spread of Islam. The same is the situation in Africa where Islam is expanding rapidly even though Muslims have no political power worth mentioning in those countries, and that too is due solely to individual efforts. The biggest cause of the decline of the Muslims is the neglect of the task of the propagation of Islam. Thank God that the man who first recognised this shortcoming is Khwaja Kamal-ud-Din, who has sacrificed all worldly interests to take this great work upon himself. It is, therefore, our duty not to neglect to help him in any way, and we must not let the question of Ahmadiyyat stand in the way of this noble work, for our God, our Prophet and our Scripture is the same.”
<br />
<br />In short, his speech was praiseworthy from every angle, and was full of concern for Islam from beginning to end. Afterwards, the following resolutions were passed unanimously:
<br /><strong></strong>
<br /><strong>Resolution no. 1, moved by Dr. Shaikh Muhammad Iqbal:
<br />
<br /></strong><strong></strong>"A telegram of congratulations should be sent on behalf of the Muslims of Lahore to the Right Honourable Lord Headley, through Khwaja Kamal-ud-Din of the Woking Mosque, England, on his acceptance of Islam. This resolution was passed unanimously by all present."
<br />Resolution no. 3, presented by Nawab Muhammad Salim Khan, Raees of Taitri:
<br />"This meeting proposes that a campaign for funds be launched among the Indian Muslim population for the Islamic mission of Khwaja Kamal-ud-Din. A trust should be created, having Ahmadis and other Muslims as members, to receive the contributions, and the funds should be spent to support Khwaja Kamal-ud-Din. This resolution was seconded by Dr. Mirza Yaqub Baig and Mr. Abdul Majid, and passed unanimously by those present."
<br /><strong>Resolution no. 4:</strong> At the proposal of the President of the meeting, and with the unanimous agreement of those present, the following persons were elected as members of the trust:
<br />
<br />1. Dr. Shaikh Muhammad Iqbal, M.A., Ph.D., Barrister at law.
<br />2. Khan Bahadur Mirza Sultan Ahmad Khan, E.A.C., Member of the Council of Regency, Bahawalpur.
<br />3. Shaikh Rahmat-ullah, proprietor, English Ware House, Lahore.
<br />4. Nawab Muhammad Salim Khan, Raees of Taitri, the Frontier.
<br />5. Dr. Sayyid Muhammad Husain Shah, L.M.S., Lahore.
<br />6. Dr. Mirza Yaqub Baig, L.M.S., Lahore.
<br />7. Mian Charagh-ud-Din, Raees, Government Pensioner.
<br />
<br />The Joint Secretaries were declared to be Shaikh Rahmat-ullah and Dr. Mirza Yaqub Baig. The meeting closed with a prayer.
<br />From Paigham Sulh, Lahore, 25 November 1913
<br />
<br />News of the activities of this trust appeared some months later in Paigham Sulh of 5 July 1914:
<br />From Paigham Sulh, Lahore, 5 July 1914
<br />
<br />
<br /><strong>Report of the Isha'at Islam (Western countries) Trust</strong>
<br />
<br />This trust was created on 23rd November 1913, at the proposal of some friends, on the occasion of the magnificent gathering in Ahmadiyya Buildings to mark the embracing of Islam by Lord Headley, and had the object of helping the Islamic mission of Khwaja Kamal-ud-Din in England.
<br />
<br />The following members were appointed to the trust: …
<br />
<br />Afterwards the following were added:
<br />8. Maulvi Muhammad Ali, M.A., Ll.B., editor Review of Religions, Qadian.
<br />9. Maulvi Ghulam Muhiy-ud-Din, B.A., Ll.B., lawyer, Qasur.
<br />
<br />
<br />The Secretary Shaikh Rahmat-ullah and Sayyid Muhammad Husain Shah toured various places in the Punjab to collect funds. At the annual meeting of the Muhammadan Educational Conference held in Agra, a large meeting was convened at the suggestion of Maulana Abul Kalam Azad for the support of this Islamic propagation mission of Khwaja Kamal-ud-Din. Many speeches were made and great interest was expressed by those attending. The following dignitaries were also appointed members of the trust:
<br />
<br />1. Maulana Abul Kalam Azad.
<br />2. Maulana Maulvi Abdul Qadir Azad Subhani.
<br />3. The honourable Khwaja Ghulam Asqalain.
<br />4. The honourable Sahibzada Aftab Ahmad Khan.
<br />5. Maulvi Ali Ahmad, M.A., Allahabad.
<br />6. Qazi Kabir-ud-Din Ahmad, Lucknow.
<br />7. Mr. Shaukat Ali, B.A. (Aligarh).
<br />8. Nawab Imad-ul-Mulk Sayyid Hasan Ali Balgrami.
<br />9. Sayyid Mazhar-ul-Haq, Bar-at-law.
<br />10. Haziq-ul-Mulk Hakim Muhammad Ajmal Khan.
<br />
<br />Besides these the following were appointed patrons of the trust by unanimous agreement:
<br />
<br />1. Maulana Hakim Haji Hafiz Nur-ud-Din.
<br />2. Maulana Maulvi Shibli Numani.
<br />3. Waqqar-ul-Mulk Maulvi Mushtaq Husain Bahadur.
<br />
<br />On 14th May 1914 a meeting of the Isha'at Islam Trust (Western countries) was held with Dr. Shaikh Muhammad Iqbal as President, which was attended by the following prominent persons:
<br />
<br />1. Maulana Muhammad Ali.
<br />2. Dr. Shaikh Muhammad Iqbal.
<br />3. Shaikh Rahmat-ullah.
<br />4. Dr. Sayyid Muhammad Husain Shah.
<br />5. Maulvi Ghulam Muhiy-ud-Din Qasoori.
<br />6. The Secretary.
<br />
<br /><strong>Chapter 4</strong>
<br />
<br /><strong></strong><strong>Extremist beliefs coined by Qadianis, and the result
<br /></strong>
<br />It was in such an enviable atmosphere of unity and harmony that the task of the propagation of Islam was being conducted when, in March 1914, Maulana Nur-ud-Din passed away. Mirza Mahmud Ahmad, who up to that time had had to restrain himself because of the towering personality of Maulana Nur-ud-Din, now began to preach and propagate his extreme beliefs regularly and freely. He announced plainly and blatantly that Hazrat Mirza Ghulam Ahmad was a prophet in actual fact, and that anyone who did not accept him was a kafir and expelled from the pale of Islam.
<br />With this announcement, all the mischief which had been dying down came to life again, and the daily increasing popularity of the Movement among the Muslims was replaced by a rising storm of disgust and revulsion. Those very people who had been unfailingly praising the knowledge produced by the Ahmadiyya Movement as well as its work of propagating Islam, now looked upon its beliefs and objectives with suspicion.
<br />Dr. Sir Muhammad Iqbal himself, who only a short time earlier saw in the Ahmadiyya community “a true model of Islamic life”, now had to announce in guarded words:
<br />"Any person who believes in the coming, after the Holy Prophet Muhammad, of a prophet the rejection of whom makes one a kafir, is excluded from the fold of Islam. If the Qadiani Jama'at holds this belief, it too is excluded from the fold of Islam.”(Al-Fazl, 11 April 1916)
<br />This statement was couched in cautious words because Dr. Iqbal knew that Hazrat Mirza Ghulam Ahmad had neither claimed to be a prophet nor declared those who did not believe in him to be kafirs and expelled from Islam. Therefore he made this statement in a hypothetical form. In these words Dr. Iqbal completely exempted Hazrat Mirza and the Lahore Ahmadiyya Jama'at because he knew that these beliefs were not held by them.
<br />Thus the Ahmadiyya Movement was split in two upon the death of Maulana Nur-ud-Din over the question of declaring Muslims as kafir. At that juncture, Maulana Abul Kalam Azad made a very telling comment in his newspaper, as follows:
<br />“For some time, there had been two parties in this Movement over the question of takfir. One party believed that non-Ahmadis are Muslims even though they may not believe in Mirza sahib’s claims. The other party, however, declared openly and clearly that those people who do not believe in Mirza sahib are kafir absolutely — inna li-llahi wa inna ilai-hi raji 'un. The head of the latter party is Mirza Bashir-ud-Din Mahmud Ahmad, and this faction has now made him khalifa but the first group does not accept this. The writing published in this connection by Maulana Muhammad Ali, and the wonderful and admirable courage he has shown in expressing these views while staying in Qadian, where the heads of the other party live, is truly an event which shall always be regarded as a memorable event of this year.”(Al-Hilal, 20 March 1914)
<br />
<br />
<br /><strong>Chapter 5</strong>
<br /><em>Good relations with Lahore Jama'at continue after Split</em>
<br /><a href="http://www.blogger.com/%20co-operation">Co-operation in Muslim national affairs</a>
<br /><a href="http://www.blogger.com/%20Lord">Lord Headley's visit to Lahore and Iqbal's speech at the Lahore Ahmadiyya annual meeting</a>
<br /><a href="http://www.blogger.com/%20Calls">Calls Lahore Ahmadis "Muslims with a sense of honour".</a>
<br /><a href="http://www.blogger.com/%20Attends">Attends Hindu's acceptence of Islam at Ahmadiyya Buildings</a>.
<br />
<br />Despite his disillusionment with the Qadianis, Dr. Iqbal maintained his good, friendly relations with the leading figures in the Lahore Ahmadiyya Jama'at, and regular visits between them continued. One such Lahore Ahmadi was Dr. Sayyid Muhammad Husain Shah, a well- known physician and philanthropist of Lahore. It is recorded in a compilation of Iqbal’s letters:
<br />“Dr. Muhammad Husain was a renowned physician of Lahore. He was originally from Shakar Garh and was a friend of Iqbal. Colonel Dr. Bashir Husain, retired Director, Health Services, West Pakistan, is his son. He was a very wealthy and generous man, and gave thousands of Rupees for the propagation of Islam [to the Lahore Ahmadiyya Jama'at]. He built the Samli Sanatorium and then handed it over to the government. Whenever Dr. Muhammad Husain Shah paid a visit to Iqbal, the Allama would stand up to greet him, and show him the same respect when seeing him off. The love and sincerity between them can be gauged from this.”(Makatib Iqbal binam Garami sahib, Iqbal Academy, Macleod Road, Lahore, compiled by Muhammad Abdullah Quraishi, second edition, June 1981, p. 159.)
<br />Co-operation in Muslim national affairs.
<br />
<br />In defending and promoting the national interests of the Muslims of India, Dr. Iqbal worked jointly with the leaders of the Lahore Ahmadiyya Jama'at. The following instance is recorded in the general Muslim press of the time:
<br />
<br />The [Indian National] Congress decided to boycott the Simon Commission [set up by the British government] on the grounds that it did not have any Indian member on it. The reply they received was that factional differences among the Indians are so many that it is impossible to include their representatives in the Commission. At this point, Nawab Zulfiqar Ali Khan, Dr. Sir Muhammad Iqbal, and Maulana Muhammad Ali, head of the Lahore Ahmadiyya Jama'at, issued a joint statement which said:
<br />
<br />“Factional differences compel us to accept, with an unwilling heart, the reasons given by Lord Birkenhead for not appointing Indian members to the Royal Commission. Before presenting a common Hindu-Muslim programme, factional differences must be resolved. We inform our fellow countrymen and the Muslims that boycotting the Commission will lead to the destruction of the Muslims’.” (Paisa Akhbar, 10 December 1927. Zikr-i Iqbal, p. 137)
<br />
<br /><strong>Lord Headley’s visit to Lahore and Iqbal’s speech at the Lahore Ahmadiyya annual gathering.
<br /></strong>
<br />In 1927 Lord Headley, the famous British convert to Islam who had embraced Islam in 1913 at the hand of Khwaja Kamal-ud-Din, came to India. During his visit he presided over one of the sessions of the annual conference of the Ahmadiyya Anjuman Isha'at Islam in Lahore. Large numbers of the general Muslim public, as well as many famous Muslim leaders, attended the session. Given below are some extracts from the report of the proceedings:
<br />Report fromPaigham Sulh:
<br />Proceedings on 28th December 1927. The venue for the annual Jalsa [conference] was, as usual, the Ahmadiyya Buildings mosque. However, as today an address was to be presented to Lord Headley, and such large numbers of people were expected to attend to hear his reply that the space in the conference marque would not have sufficed, it was deemed suitable to hold today’s proceedings in the grounds of the Islamia College.
<br />His Lordship arrived at about 3.30 p.m. and took his seat on the podium amidst resounding cries of Allahu Akbar. As soon as he sat down, the <em>Hazrat Amir Maulana Muhammad Ali</em> gave a short address, proposing him for the chair, in which he said …. After Hazrat Amir, Sir Mian Muhammad Shafi rose to support the motion, and said …. He was followed by Maulvi Zafar Ali Khan, who said …. Then Khwaja Kamal-ud-Din spoke …. After him, Dr. Shaikh Sir Muhammad Iqbal rose and said:
<br />“Sometime ago I wrote the following verse about Europe: Europe has polluted the fountains of knowledge. They say that poetry is a part of prophethood. It may be that God, by means of the efforts of our friend Khwaja Kamal-ud-Din and his supporters, will cause Europe to make these fountains pure and clean again through Islam. At least the time has come when Europe is starting to feel that its salvation lies in Islam, and only in Islam. The movement which began in 1400 c.e., and which led Europe to make many advances in so-called civilization, has been shown to be unsuitable by the people of Europe themselves. Western civilization has been shaken to its foundations. For the last two centuries, it has striven to establish peace in the world, but has met with utter failure. Its well-being now depends on Islam only, and it is our good fortune that we see among us today a member of the British nobility. On the one side, there is a British nobleman, and on the other (pointing towards Khwaja Kamal-ud-Din) a commoner from among us.”
<br />
<br />Dr. Iqbal continued:
<br />
<br />“Muslims must be united in the face of their enemies who are on the attack from all sides. In our own country, on the one hand the Hindus are our enemies, bent on extirpating Muslims from India, and believing that they have no right to live in India as Muslims. Those who think thus are foolish. They are under a misconception: Islam can never be driven out of India. It has ruled India for centuries, and shall rule the hearts of the Indians forever.
<br />“Besides this, the Muslims face an internal danger at this time. A party has arisen among us, asserting that Muslims are not a separate entity in India. Such people are destroying Islam with their own hands. Islam is a distinct entity in this country, and Islam has resolved to maintain its separate identity in this country. Islam shall never be overcome, it shall triumph in the end.”
<br />Someone objected at this point, as to how Islam could triumph while it was under the rule of the British. Sir Muhammad Iqbal said in reply:
<br />“Do you not know that the example of the Tartars is being revived today? The very nation to which we are subject shall itself become Muslim. A living proof of this fact is Lord Headley who is among us. The powers of Islam are not limited. One age was that of the sword, today is the age of the pen (applause!). It attacks from within and without, and compels you to accept it in all ways.”
<br />From Paigham Sulh, Lahore, 4 January 1928
<br />
<br />
<br /><strong>Calls Lahore Ahmadis “Muslims with a sense of honour”.</strong>
<br />In 1932 one Chaudhary Muhammad Ahsan wrote a letter to Iqbal because his brother, Hafiz Muhammad Hasan Cheema, who was a member of the Lahore Ahmadiyya Jama'at, had asked him to join this Jama'at and had given him some of its literature. After studying the literature, the letter writer asked Iqbal to clarify certain religious questions and to give his opinion about the Lahore Ahmadiyya Jama'at. <strong>Iqbal wrote in his reply</strong>:
<br />“Lahore, 7 April 1932. Dear sir, Assalamu Alaikum:
<br />“I know your brother quite well. He is a very pious soul. You should put to a learned divine the questions which you have asked me. I can do no more than tell you what I believe, that is all. I consider all the Hadith reports relating to the Mahdi and the concepts of Messiahship and Mujaddids to be the result of Persian and other non-Arab philosophies. They have nothing to do with Arab thought or the true spirit of the Quran.…
<br />“As to the Ahmadiyya Movement, there are many members of the Lahore Jama'at whom I consider to be Muslims who have a sense of honour, and I sympathise with their efforts to propagate Islam. To join a movement or not depends very much on one’s personal inclination. You should decide for yourself whether to join the movement or not … But indeed, the passion for the propagation of Islam that is to be found in most members of this Jama'at is worthy of praise.”(Iqbal Nama, Part II, Makatib Iqbal, compiled by Shaikh Ata-ullah, (Muhammad Ashraf, Lahore, 1951), pp. 230 – 232, Letter no. 87.)
<br /><strong></strong>
<br /><strong>Attends Hindu’s acceptance of Islam at Ahmadiyya Buildings</strong>.
<br />When a well-known Hindu of Lahore embraced Islam in 1933, the following report of the ceremony appeared in Paigham Sulh:
<br />“1st March 1933, corresponding to 4 Ziqa‘da 1353 A.H., Wednesday, Ahmadiyya Buildings, Lahore. Mr. Kunya Lal Gaba, barrister and son of a wealthy Hindu Lala Hari Kishan Lal Gaba, embraced Islam. Hazrat Amir [Maulana Muhammad Ali] gave the convert the name Khalid Latif Gaba. This auspicious ceremony of acceptance of Islam was attended by many leading Muslim figures of Lahore. Among these may be mentioned: Dr. Sir Muhammad Iqbal, Allama Abdullah Yusuf Ali, the Nawab of Mamdot, Malik Feroz Khan Noon, and Maulana Sayyid Mumtaz Ali.”
<br />
<br /><strong>Chapter 6 </strong>
<br /><em>His last years: opposes Qadianis but vindicates Lahore Jama'at</em>
<br /><a href="http://www.blogger.com/%20Further">Further view expressed by Iqbal in this period.</a>
<br /><a href="http://www.blogger.com/%20Doctrine">Iqbal's opposition was against Qadiani doctrines.</a>
<br />
<br />1. When Allama Iqbal was ill in 1934, Maulana Muhammad Ali went to visit him. Dr. Iqbal related to him an incident showing the real beliefs of Hazrat Mirza Ghulam Ahmad. Maulana Muhammad Ali refers to this in an English booklet entitled Sir Muhammad Iqbal’s Statement re. the Qadianis, as follows:
<br />“But I would refer Sir Muhammad Iqbal to an incident which he himself so recently related to me when I paid him a visit during his sickness in October 1934. The Founder of the Ahmadiyya Movement, he told me, was then in Sialkot — he did not remember the month, but it was the year 1904 as the facts related by him show. Mian (now Sir) Fazl-i-Husain was then practising as a lawyer in Sialkot, and one day while he (the Mian Sahib) was going to see the Mirza Sahib, he (Sir Muhammad Iqbal) met him on the way, and after inquiring whither he was going he also accompanied him. During the conversation that ensued with the Founder of the Ahmadiyya Movement, Mian Sir Fazl-i-Husain asked him if he looked upon those who did not believe in him as kafirs, and the Mirza sahib without a moment’s hesitation replied that he did not.
<br />“This fact which Sir Muhammad Iqbal himself related to me last year is a clear evidence that the Founder of the Ahmadiyya Movement is not responsible for the present Qadiani doctrine.”
<br />2. Maulana Muhammad Ali also reported the following opinion expressed by Iqbal:
<br />“Once a very eminent man, namely Dr. Sir Muhammad Iqbal, said that one finds [in Islamic history] many people who love the Holy Prophet Muhammad, but the only person who loves the Quran is Mirza Ghulam Ahmad.” (Paigham Sulh, 10 May 1935.)
<br />3. Maulana Yaqub Khan, editor of The Light, gave the following account of a meeting he had with a prominent admirer and friend of Iqbal:
<br />“I spoke to Maulana Sayyid Nazir Niazi. During the conversation he said that he had mentioned my reference (i.e. the incident related by Maulana Muhammad Ali in Sir Muhammad Iqbal’s Statement re. the Qadianis, given above) to Allama Iqbal. The Allama said that he had undoubtedly heard Mirza sahib say that he did not consider those who do not believe in him as being kafir. He [Iqbal] was prepared to testify to this before a gathering of thousands of people. The Allama also said that his statement published in the press related to the present controversy going on between the Qadiani Jama'at and the general Muslims. It was not directed against the Lahore Jama'at, nor did it comment on the beliefs of Mirza sahib. “Before this, our honoured friend Raja Hasan Akhtar had also told me that he had spoken to Allama Iqbal, and the Allama had said to him that his statement was not related to the Lahore Jama'at nor to the person of Mirza sahib. He had before him the picture of Ahmadiyyat being presented to the world today in the form of Qadianism.”(Paigham Sulh, 19 November 1935)
<br />Dr. Iqbal lived for more than two and a half years after the publication of these testimonies, and he read them. But he did not contradict them, nor did his followers ever do so, even though they lived on for a further thirty years or so.
<br /><strong>Further views expressed by Iqbal in this period.
<br />1</strong>. Iqbal was reported as having said:
<br />“So far as I have understood the objective of this movement, the belief of the Ahmadis is that Jesus died like any other human mortal, and that the return of the Messiah refers to the coming of a man who bears a spiritual resemblance to him. This belief gives this movement a rationalist colouring.” (Newspaper Mujahid, 13 February 1935. Khutbat Madras)
<br /><strong>2</strong>. When Maulana Muhammad Ali wrote his book The Religion of Islam, Dr. Iqbal expressed the following view on it in a letter dated 6th February 1936:
<br />“Thank you so much for your kind present to me of your new book The Religion of Islam. I very much appreciate the gift. I have glanced through parts of it, and find it an extremely useful work, almost indispensable to the students of Islam. You have already written a number of books; one cannot but admire your energy and power of sustained work.”
<br /><strong>3</strong>. Sayyid Nazir Niazi published a compilation of the daily conversations of Iqbal which took place in his presence. For the date 17 March 1938, shortly before the death of Iqbal, it is recorded:
<br />“The Allama said: On the subject of prayer Sir Sayyid Ahmad Khan and Mirza sahib went to opposite extremes. … Sir Sayyid held the view that one did not gain anything from prayer except inner consolation. On the opposite side was Mirza sahib who said that everything is possible by means of prayer: you keep on praying, and what you want to happen shall come about. … Mirza sahib went to an extreme. He prayed about every matter, and he received requests for prayer on every matter. So much so that, besides other things such as propagation of Islam, debates with other religions, insistence on the truth of Islam, this was another factor which attracted the hearts towards Mirza sahib. In any case, prayer is a part of faith.”(Iqbal kay huzur nashistain aur goftaguain, vol 1, p. 360.)
<br />It is undoubtedly true that the Imam of the age, Hazrat Mirza Ghulam Ahmad, considered prayer to be the chief means of establishing a closer connection with God. His followers also believe that only through prayer can any end be achieved. Prayer is one of the questions on which Hazrat Mirza has revived the original teachings of Islam, as he did in case of numerous other questions. What Allama Iqbal has said is entirely true.
<br /><strong></strong>
<br /><strong>Iqbal’s opposition was against Qadiani doctrines.</strong>
<br />Iqbal’s statements against the Ahmadiyya Movement near the end of his life were prompted by a conflict between the Qadiani Jama'at and the Ahrar movement, known as the Ahrari-Qadiani controversy, which raged during the 1930s. Sayyid Nazir Niazi, an admirer of Iqbal who has been quoted earlier, wrote in an article about the last illness of Iqbal:
<br />“The views which the Allama expressed from time to time as a result of the Qadiani-Ahrari controversy now meant that he had to publish a detailed statement about the whole affair.”(Iqbal, new edition. Magazine Urdu, ‘Iqbal’ Number, October 1938. Anjuman Taraqqi Urdu, Hyderabad Deccan, p. 312.)
<br />Despite such intense opposition, when Iqbal’s attention was drawn to his speech in 1910 (in which he had described the Ahmadiyya Jama'at as a “true model of Islamic life”), the answer he gave is worth pondering over. He replied:
<br />“I regret that I do not have that speech, neither the original English version nor its Urdu translation which was done by Maulana Zafar Ali Khan. As far as I remember <span style="color:#ff0000;">I made that speech in 1911 or earlier, and I have no hesitation in admitting that a quarter of a century ago I expected good results to flow from this movement.… However, the true spirit of a religious movement is not revealed in a day, but takes years to be manifested properly. The mutual controversies between the two parties within the movement show that even those people who had personal connections with the founder did not know the direction the movement would take in the future. Personally, I became disillusioned with this movement when a new prophethood was claimed, a prophethood superior even to the prophethood of the Founder of Islam, and all Muslims were declared as kafir. Later my disillusionment developed to the stage of open opposition.”(Harf-i Iqbal, pp. 122 – 123.)
<br /></span>This statement exonerates Hazrat Mirza Ghulam Ahmad because he died in 1908. In fact, it is directed against those who ascribe a prophethood to Hazrat Mirza superior to the prophethood of the Holy Prophet Muhammad. Dr. Iqbal’s statement in his speech in 1910 at the Aligarh College, in favour of the Ahmadiyya Movement, was made two years after Hazrat Mirza’s death, and the split in the Movement on the issue of declaring Muslims as kafir took place in 1914, six years after his death. All these erroneous doctrines were coined by the khalifa of Qadian, Mirza Mahmud Ahmad, after the death of Hazrat Mirza, and had not the least connection with his beliefs. On the contrary, Hazrat Mirza battled against such doctrines throughout his life.
<br />It will have become clear to the readers from the various statements of Iqbal quoted above that, before <em>Mirza Mahmud Ahmad declared other Muslims as kafir</em>, the Allama held highly favourable views about the Ahmadiyya Movement and its Founder, and was deeply influenced by them. But cursed be political wrangles! A man even of Iqbal’s stature was so carried away by the Ahrari controversy as to be prepared to make statements denouncing the Ahmadiyya Movement and its Founder. On the other hand, it is not only proved from his extract quoted above, but all knowledgeable persons are also aware, that Dr. Iqbal began to be disillusioned with the Ahmadiyya Jama'at in 1914 when Hazrat Maulana Nur-ud-Din died and Mirza Mahmud Ahmad ascribed a claim of prophethood to Hazrat Mirza Ghulam Ahmad, declaring that those who had not entered into his bai‘at were k r and outside the fold of Islam, thus dividing the Movement into two.
<br />
<br />Previously, Allama Sir Muhammad Iqbal was not only an admirer of Hazrat Mirza and the Ahmadiyya Movement, but like his elder brother Shaikh Ata Muhammad he had formally taken the bai‘at. With all this evidence, every fair-minded, God-fearing person can see that, until the Ahmadiyya Jama'at split on the issue of calling Muslims as kafir, the Allama did not oppose the Movement. Moreover, no one can deny that despite his later intense opposition, he never severed his friendship and personal ties with the prominent members of the Ahmadiyya Anjuman Isha'at Islam Lahore. Indeed, on the occasions he made statements against the Ahmadis he also made it clear that his criticism was not directed against Hazrat Mirza or the Lahore Ahmadiyya Jama'at.
<br />The views he expressed about the leaders of the Lahore Ahmadiyya Jama'at in the last years of his life are instructive for those who think. He wrote the following words:
<br />“As to the Ahmadiyya Movement, there are many members of the Lahore Jama'at whom I consider to be Muslims who have a sense of honour, and I sympathise with their efforts to propa gate Islam. … But indeed, the passion for the propagation of Islam that is to be found in most members of this Jama'at is worthy of praise.”
<br />All lovers of Iqbal, who celebrate ‘Iqbal Day’ every year, should ponder over these words. While he considered that most members of the Lahore Ahmadiyya Jama'at were “Muslims who have a sense of honour,” possessing a “passion for the propagation of Islam,” with whom he “sympathised,” his admirers condemn this Jama'at. Can this be called love for this great man?
<br /><strong>Chapter 7</strong>
<br /><em>Iqbal's religious views derived from Ahmadiyya Thought</em>
<br /><a href="http://www.blogger.com/%20Views">Views in prose.</a>
<br /><a href="http://www.blogger.com/%20Influence">Influence of Ahmadiyya views on Iqbal's poetry.</a>
<br />
<br />Views in prose.
<br />Iqbal wrote as follows:
<br /><span style="color:#ff0000;">“Arab sufism dominates the hearts and minds of the Muslims of India. They are unable to understand Arab concepts. I am an ordinary man, but even if the Holy Prophet Muhammad himself were to be born again to preach Islam in this country I am sure that the people of this land, in view of their present conditions and the influences upon them, would probably not understand Islamic truths.”</span>(Makatib Iqbal, Letters of Iqbal, Letter to Niyaz-ud-Din Khan, p. 53.)
<br /><span style="color:#ff0000;">“I believe that the Holy Prophet Muhammad is alive, and the people of these times can derive spiritual benefit from him just as did his Sahaba (Companions). But in this age even the expression of a belief of this kind would be unacceptable to most minds, so I keep quiet.”(</span>ibid., Part II, p. 317.)
<br /><span style="color:#ff0000;">“By life is not meant life with the physical body. Hazrat Abu Bakr recited the verse of the Quran: ‘Messengers before him have passed away’, and this is the truth.”</span>(ibid., p. 40.)
<br />
<br />The view expressed by Iqbal in this quotation supports the Ahmadiyya interpretation that Jesus is not alive in his physical body, and that he had died before the Holy Prophet Muhammad just as all other prophets were dead at that time.
<br />“Would that the prayer of Maulana Nizami be accepted in this age, and the Holy Prophet Muhammad re-appear to unveil his teachings to the Muslims of India.”(ibid., Part I, p. 41.)
<br />Indeed, not only Maulana Nizami’s prayer but the prayers also of countless other people were accepted, and a servant, lover, spiritual image (buruz) and self-effaced follower of the Holy Prophet came and unveiled before the world the original picture of the religion of the Holy Prophet and the true teachings of Islam. But the world meted out to him the same treatment which it does to all those who come from God.
<br />“To understand religious issues, especially the religious teachings of Islam, requires a particular kind of education. Regrettably, the new generation of the Muslims is entirely unfamiliar with this. With regard to Muslims, the cause of this trouble is that education became completely non-religious.”(ibid., Part I, p. 259.)
<br />“The critic is wrong in saying that Iqbal supports war in this progressive age. I do not support war, nor can any Muslim do so in view of the clear limits set by the Shariah. According to the teaching of the Quran, there can only be two forms of jihad or war: defensive and corrective. In the first case, that is, when Muslims are persecuted and driven out of their homes, they are allowed, not ordered, to take up the sword.
<br />“The second case, in which jihad is obligatory, is given in 9:49 [in the Holy Quran]. Reading those verses carefully you will realize that what was referred to by Sir Samuel Hoare as "collective security" at the meeting of the League of Nations, the Quran has explained the principle of the same with simplicity and eloquence. If Muslim leaders and statesmen had pondered over the Quran, a League of Nations would have been established in the Islamic world centuries ago. The history of the League of Nations founded in the present day also shows that until the will of nations follows the Divine law, no path to world peace can be found. Besides the two kinds of war mentioned above, I know of no other war. To wage war to satisfy territorial greed is prohibited in Islam. By this reasoning, it is also forbidden to raise the sword for the propagation of the faith.”(ibid., Part I, pp. 203 – 204, letter to Maulvi Zafar Ahmad Siddiqi.)
<br />“I believe that the task of the propagation of Islam has priority over all other duties at this time. If the aim of the Muslims in India is merely to achieve independence and economic prosperity by political means, and the defence of Islam is not among their aims, as appears to be the case from the attitude of the nationalists of today, then the Muslims shall never succeed in their aims. I say this from personal insight, and after a little experience of current politics, that so far as the Muslims are concerned the direction of politics in India is a great danger for the religion of Islam. In my view, the threat of the shuddi movement [A campaign by the militant Arya Samaj Hindu sect to convert Muslims back to their ancestral Hindu religion] is of no importance when compared to this danger, or at least this too is an unperceived form of shuddi.”(ibid., pp. 209 – 210.)
<br /><strong>Influence of Ahmadiyya views on Iqbal’s poetry</strong>.
<br />Regarding the continuation of revelation from God, Iqbal wrote in poetic verse:
<br />“If some audacious person were to be the like of Moses, even now there comes from behind the bush at Tur the call ‘fear not’, [Translator: These words were the revelation of Moses.]
<br />“Until the Book is revealed to your conscience, the knots cannot be unravelled by either Razi or the author of Kashshaf, [Translator: These are two classical commentators of the Quran.]
<br />“I am in communication with Gabriel, the Amin, there is no rival, messenger or doorman for me in this path.
<br />“O God, the meanings which You reveal to my soul like dew, through them I have created a new world for wailing and crying.
<br />“If a Shuaib could be procured, it only takes two steps from tending sheep to receiving Divine revelation.” [Translator: The reference is to Moses’ stay with Shuaib, during which he tended sheep, and to his receiving revelation while returning home after that stay.]
<br />
<br />Iqbal and his admirers and students consider it permissible to use the terms nabi (prophet), paighambar (messenger), juzwi nubuwwat (partial prophethood) etc., about non-prophets. Iqbal wrote:
<br />“I am, as it were, prophet (nabi) of the land of poetry, on my lips runs the word of Hali.
<br />“If the aim of poetry be to lead mankind, then poetry is the heir to prophethood.”
<br />A biographer of Iqbal writes:
<br />“Wherever I have used the word mujaddid and likewise the word paighambar for the Allama, I have not meant them in their technical sense in the Shariah but have used them in their literal sense.”(Maulvi Muhammad Tahir Faruqui, Sirat-i Iqbal, p. 210.)
<br />Dr. Khalifa Abdul Hakim, an interpreter and admirer of Iqbal, and famous Pakistani religious writer and philosopher, writes in a poem in praise of Iqbal:
<br />“This is poetry which is called a part of prophethood, this is poetry which is a verse (ayat) coming from the discipleship of the Beneficent God.
<br />“This poetry is in reality reared by Divine revelation, the blessing is highly exclusive but the benefit is very general.
<br />“One whose word is of this kind is called kalim [one spoken to by God], it is full of wisdom, he is called hakim [wise].”
<br />According to Dr. Iqbal, a man is not a believer unless he reaches the rank of laulak.[This term comes from the opening words of a saying contained in Hadith according to which God said to the Holy Prophet: “If it had not been for thee (lau laka), I would not have created the world.”]
<br />“The world is the inheritance only of the fearless believer, he is not a believer who has not reached the stage of laulak.
<br />“The whole world is the heritage of the true believer, the proof of my statement is the subtle point of laulak.”
<br />Iqbal has spoken of a believer as being Abraham, Moses, Jesus, and Muhammad. Some of his verses are quoted below, followed by an explanation by one of Iqbal’s interpreters:
<br />“No one knows the secret that the believer, apparently only reciting the Quran, is in reality the Quran.
<br />“The world is a house of idols, and the man of truth is khalil, this is the idea which lies concealed in la ilaha.[The reference in khalil is to Abraham who smashed the idols of his people.]
<br />“The true believer strikes like lightening from the sky, his fuel is the cities and uninhabited areas of east and west.
<br />“We are as yet enveloped in the darkness of creation, but he takes part in running the world.
<br />“He is kalim [Moses], and Masih [Messiah], and khalil [Abraham],he is Muhammad, he is the Book, he is Gabriel.”
<br />An interpreter of Iqbal, Professor Yusuf Salim Chishti, explains these verses as follows:
<br />“It should be made clear that in the 8th, 9th and 10th stanzas the advice Iqbal has given to young people can be summed up as follows: O young people, acquire the quality of faqr [resigna tion to God]. However, this quality cannot be created without the company of a spiritual guide, as is proved by the lives of the Sahaba. So he is describing the attributes of the perfect spiritual guide: O reader! the appearance of the man of truth, the perfect man, takes place according to the Divine will. He comes from heaven. When God so wishes, He raises for the reformation of His creatures a righteous servant in whom the attributes of the Holy Prophet Muhammad are reflected as an image. That man of God, the perfect mentor, annihilates the forces of falsehood. His characteristics [according to Iqbal in the above verses] are as follows:
<br />“a. While people like us are merely conjecturing in the dark about the creation, i.e. we are bound by time and space, and are the subservient creation, he is involved in the organization and running of the system of creation. That is to say, he is the ruler of creation. It should be made clear that by ‘one who takes part in the running of creation’ Iqbal means the man with whom are associated matters relating to creation, just as with prophets are associated matters relating to religious law. Hence Sura Kahf refers to such an exalted person in the words ‘a servant from among Our servants’ [ch. 18, v. 65].
<br />“b. He is the heir to the spiritual qualities of Moses, Jesus, Abraham and Muhammad, peace be upon them all. In him is manifested the image of the attributes of the prophets. He is potentially a prophet, but not actually a prophet because prophethood has come to an end. This point has been explained by Mujaddid Alif Sani in his Maktubat.
<br />“c. All the holy men of God derive spiritual benefit from his person.
<br />“d. He first of all purifies the souls of human beings and kindles the fire of Divine love in their hearts. Then he shows them how to rule the world.”(Yusuf Salim Chishti, Sharh Jawaid Nama, Ishrat Publishing House, Anarkali, Lahore, 1956, pp. 1198 –1199.)
<br />
<br />Regarding the <em>mi‘raj of the Holy Prophet</em>, commonly believed to be <em>a physical rising to God</em>, Dr. Iqbal writes:
<br />“You have put Him on the 'arsh, O preacher, what a God is He Who avoids the people.”
<br />As to the coming of the Mahdi and the Messiah, he writes:
<br />“Look to the descent of God upon the minaret of your own heart, and stop waiting even for the Mahdi and Jesus.
<br />“Did Jesus die or is he still alive? Are the Divine attributes distinct from God’s person or identical with His person?
<br />“By the one to come, is it meant the original Jesus or a Mujaddid possessing the attributes of the son of Mary?
<br />“Are not enough for Muslims in this age, these idols carved out by theology?”(Armaghan-i Hijaz.)
<br />
<br />
<br /><strong>Chapter 8</strong>
<br /><em>Praises British rulers of India</em>
<br />
<br />Dr. Sir Muhammad Iqbal wrote poems in praise and adulation of the British rulers of India. It is widely alleged against Hazrat Mirza Ghulam Ahmad that, as he expressed his loyalty to the British rule of India in his writings, this implies that he was an agent and tool of British imperialism. But the fact is that such expressions of loyalty were commonplace by almost all Muslim political, religious and intellectual leaders in India, including those like Dr. Iqbal who are revered as the greatest heros of the Muslim people.
<br />
<br />Upon the death of <em>Queen Victoria</em> in 1901, Dr. Iqbal penned an epicedium of ten pages, entitled ‘Tears of Blood’, from which we give a few verses below. The Queen died on the day of Eid-ul-Fitr, and Iqbal wrote:
<br />“Happiness came, but grief came along with it, Yesterday was Eid, but today came muharram [month of the year associated with the deepest mourning for Muslims]
<br />“Easier than the grief and mourning of this day, Would be the coming of the morn of the day of judgment.
<br />“Ah! the Queen of the realm of the heart has passed away, My scarred heart has become a house of mourning.
<br />“O India, thy lover has passed away, She who sighed at thy troubles has passed away.
<br />“O India, the protective shadow of God has been lifted from above you, She who sympathised with your inhabitants has gone.
<br />“Victoria is not dead as her good name remains, this is the life to whomever God gives it.
<br />“May the deceased receive abundant heavenly reward, and may we show goodly patience.”
<br />(Baqiyyat-i Iqbal, poem runs over pages 71– 90. Translator’s Note: I have only translated here some of the verses quoted by Hafiz Sher Mohammad in his original Urdu work.)
<br />In December 1911, on the occasion of <em>the coronation of King George V</em>, Iqbal wrote and read out a poem entitled ‘Our King’:
<br />“It is the height of our good fortune, That our King is crowned today.
<br />“By his life our peoples have honour, By his name our respect is established.
<br />“With him have the Indians made a bond of loyalty, On the dust of his footsteps are our hearts sacrifced.”
<br />(ibid., p. 206.)
<br />
<br />During the First World War, Iqbal wrote a poem at the request of Sir Michael O’Dwyer, Governor of the Punjab, in response to an appeal from the King. This was read out in 1918. In it, addressing the King of England, Iqbal says:
<br />“If there is freedom of speech and writing here, if there is peace between the Temple and the Mosque here,
<br />“If there is an organised system of business of the various peoples here, if there is strength in the dagger and life in the sword here,
<br />“Whatever there is, it has been granted by you, O honoured one, this land is alive only because of your existence.
<br />“I am the tree of loyalty, love is my fruit, a just witness to this statement are my actions.
<br />“Sincerity is selfless, so is truth selfless, so is service, and so is devotion selfless,
<br />“Pledge, loyalty and love are also selfless, and devotion to the royal throne is also selfless,
<br />“But being human the thought which arises naturally is, that your favours are manifest upon India.”
<br />(Translator’s Note: Again, I have only translated here some of the verses quoted by Hafiz Sher Mohammad in his original Urdu work.)
<br />This was published in the paper Akhbar-i Haq, the magazine Zamana of Kanpur, and the book Hindustan aur Jang 'Alamgir (‘India and the World War’) by L. Ralya Ram. It was then published in Baqiyyat-i Iqbal, on pages 216 to 219. It was first read out by Dr. Iqbal himself at the Punjab University Hall, Lahore.
<br />Not only in poetry, but in prose also Dr. Iqbal praised the British nation. For example, he writes:
<br />“Many among us, including myself, believe that England at this time possesses the capability of leading the whole of mankind towards this objective. The thinking of the people of that land, their political understanding based on a deep study of human nature, their unshakeable, serious, resolve, their moral superiority over others in many aspects, their astonishing control over material resources, the existence of many movements among them for the welfare and betterment of human beings, and their discipline in every walk of life — all these are things which no outsider can refrain from admiring.”(Harf-i Iqbal, p. 167, from the year 1930)
<br />At the close of his life, Iqbal perhaps felt regret at having praised British rule. It is recorded by his chronicler:
<br />“The Allama said: ‘Ghalib was indeed a very great poet, but to write poetry in praise of the British government merely to get an increase in the stipend is to be greatly regretted. This tendency of Ghalib pains one considerably.’
<br />“He then said: ‘Slavery is a great curse. It causes one to say things, deliberately as well as unintentionally, which one does not want to.’
<br />“The Allama was perhaps regretting that he himself had composed verses of poetry in praise of the British government. Whether this was under compulsion, or due to helplessness, whatever the reason, it should not have happened. Perhaps with this thought in mind, the Allama became silent. We too were silent.”
<br />(Iqbal kay huzur nashistain aur goftaguain, vol. 1, p. 27, 6 March 1938)
<br />
<br />
<br /><strong>Chapter 9</strong>
<br /><em>Iqbal on 'Who is a Muslim?'</em>
<br />
<br />Iqbal writes:
<br />"Once, under the influence of some spiritual urge, the Holy Prophet Muhammad told one of his companions: ‘Go and tell people that whoever in his life even once says with his tongue, there is no god but Allah, he should know that he shall enter paradise.’ The Holy Prophet purposely omitted the second constituent of the Kalima, i.e. Muhammad is the Messenger of Allah, without professing which a person cannot be a Muslim, and he considered just the confession of the Unity of God to be sufficient.”(Khilafat Islamiyya, Lahore, 1923, pp. 9 –10)
<br />At the end, I quote an extract from the statement of Iqbal which is regarded as his greatest attack upon the Ahmadiyya Movement. It is as follows:
<br />“Pandit Jawahar Lal Nehru thinks that Turkey has ceased to be a Muslim country. He does not seem to realize that the question whether a person or a community has ceased to be a member of Islam is, from the Muslim point of view, a purely legal question and must be decided in view of the structural principles of Islam. As long as a person is loyal to the two basic principles of Islam, i.e., the Unity of God and Finality of the Holy Prophet, not even the strictest mulla can turn him outside the pale of Islam even though his interpretations of the law or of the text of the Quran are believed to be erroneous.”
<br />[Translator’s Note:The words “ceased to be a Muslim country” refer to the changes then being introduced in Turkey by Kemal Atatürk, who was replacing the traditional institutions of Islamic origin by those based on Western practices. Iqbal argues here that Turkey remains Muslim despite rejecting many Islamic practices because of its continued allegiance to the Kalima of Islam.]
<br />The extract above is quoted from Iqbal’s original English tract entitled Finality of the Prophethood: Reply to Questions raised by Pandit J. L. Nehru.
<br />The belief of Hazrat Mirza Ghulam Ahmad and the members of the Lahore Ahmadiyya Jama'at is exactly that which, according to Dr. Iqbal’s view given above, makes one a Muslim who cannot be turned outside the pale of Islam by any religious leader. As Hazrat Mirza writes:
<br />“I believe in the Holy Prophet Muhammad, may peace and the blessings of Allah be upon him, as being the Khatam an-nabiyyin, and I know with perfect certainty and firmly believe that our Holy Prophet is the Khatam al-anbiya, and after him no prophet shall come for this Umma, neither new nor old.” (Nishan Asmani, p. 28)
<br />“In confronting the present Ulama, this humble servant has … sworn many times by God that I am not a claimant to any prophethood. But these people still do not desist from declaring me as kafir.” (Letter to Maulvi Ahmad-ullah of Amritsar, Al-Hakam, 27 January 1904)
<br />“Allah is that Being Who is Rabb-ul-'alamin, Rahman and Rahim, Who created the earth and the heaven in six days, made Adam, sent messengers, sent scriptures, and last of all made Muhammad mustafa, who is the Khatam al-anbiya and the best of messengers.” (Haqiqat al-Wahy, p. 141)
<br />“If all the Books of Almighty God are looked into carefully, it will be found that all the prophets have been teaching this: ‘Believe God to be one, without partner, and also believe in our messengership.’ This is why the entire Umma was taught the gist of Islamic teachings in these two phrases: There is no god except Allah, Muhammad is the Messenger of Allah.” (Haqiqat al-Wahy, p. 111)
<br />AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com1tag:blogger.com,1999:blog-7036850.post-1096810555994967852004-10-03T02:35:00.000-07:002004-10-03T06:35:55.996-07:00The Root of Terrorism a la Islamic styleThe Root of Terrorism a la Islamic style
<br />Chapter One
<br />Abul Kasem
<br />e-mail: abul88@hotmail.com
<br />[A cautionary note: This essay is a twenty parts series; its content may be deemed offensive to some readers. The author will not be responsible in the event any reader feels anger, umbrage, agitated, distraught and/or derided after reading this serial. You have been forewarned. Read at your own risk.]
<br />‘They say we are terrorists? They are right-of course we are. That is what we do for a living’-Khalid Shaikh Muhammad
<br />Synopsis
<br />This article investigates the very application of terror tactic that was used some fourteen hundred years ago by the very first Jihadists of Islam to gain booty and become quick-rich through plunder. The main purpose of this essay is to probe whether a direct link exists among the Modus Operandi of the Jihadists (read Islamic Terrorists) of Muhammad’s time and their counterparts of today. In all, one hundred (100) cases of armed conflicts were investigated for their cause, timing, venue and the principal actor/s involved. The finding of this detail investigation is quite disturbing indeed; mind-numbing one may say. This exercise establishes, without any doubt whatsoever, the uncanny similarities that exist between those Islamic fighters of Muhammad’s time and their counterparts of today. It is also found that except for two or three, all other cases of armed conflict were due solely to the aggressive terrorist acts of the Muslim perpetrators. It was invariably the Islamic Jihadists who usually initiated the conflict, in many cases without any plausible reason/s and/or without or slightest provocation. The result of these terror tactics was that the participant Muslims engaged in unbound savagery that often included gratuitous murder, genocide, ethnic cleansing, revenge killings, political assassinations, and in many cases, simply plain plunder and armed robbery. Muhammad followed this path of terror and pillage to reward his followers with easy and handsome booty, land, other goods and material benefits. The exercise of terror and its concomitant gain made the early Jihadists rich, self-supporting and this was crucial in the establishment of the authority of Islam in the entire Arabian Peninsula. Please make no mistake about it.
<br />Most biographers of Muhammad dealt at length with a handful of well-known wars that were fought between Muslim soldiers and the infidels’ trained army. These major combats or wars number around thirteen in all and they are well documented by many historians. Nonetheless, it is the so-called minor or the so-called small-scale skirmishes that stand out as the most important events to expose the true scale of savagery, cruelty, barbarism, unbound greed, treachery, guile and lasciviousness of the early converts of Islam-this, truly is a surprise discovery and is the well-kept secret amongst Islamists. It is rather sad to note that very few biographers/historians have attempted to investigate in detail these ‘small’ or ‘insignificant’ acts of terror.
<br />Many cruel Sha’ria or Islamic laws were formulated based on the examples set by Muhammad and his followers during those violent armed conflicts/terror campaigns. Plenty of Qur’anic verses also relate to these combative events. Since Sha’ria laws and the Qur’an are absolutely immutable and valid for eternity, therefore, there is no hope that any harshness of these Islamic ‘divine’ laws can ever be diminished by reform or through peaceful means.
<br />This prolix article is based on information culled mainly from impeccable Islamic sources. We must first of all, realize that these ‘immaculate’ information were of course, carefully censored, filtered, cleaned, sanitized and any ‘bad’ and/or the ‘horrendous’ elements surgically removed before they were made public. Even then, we find enough mind-boggling, terrible, barbaric and utterly indigestible events/information buried deep inside those authentic Islamic books. If true freedom of information was practiced and no Islamic censorship was in place, imagine what would have been the content of un-sanitized, un-censored version of these Holy resources! A really worrying find of this study is that the latest English translated versions of the compilation of Sahih Ahadith have been organised by ‘clinically’ removing those ‘bad,’ ‘terrible’ and ‘horrendous’ Ahadith that make Islam look indeed, a religion of terror and Bedouin barbarism. To gather the truth one must refer to the original Sahih Ahadith and their original translated versions. This latest attempt of ‘surgery,’ truly, is a clever ploy by the modern ‘doctors’ of Islam to fool and beguile the world-now that everyone harbours absolute doubt that Islam is a religion of peace.
<br />Finally, this study leads the author to the opinion that Islam and terrorism are completely inseparable. The root of terror a la Islamic fashion is in the divine command itself. It is deeply entrenched in the preachings, commands, injunctions, inspirations, practices and the examples set by Muhammad and his contemporary followers, who lived by the sword (read terror) and used it as the most potent weapon to subdue their adversaries who happened to cross their path. If a Muslim follows the ‘Real Islam’-the unadulterated, pure Islam preached and practiced by Muhammad, he can’t but be a terrorist-plain and simple.
<br />
<br />B I B L I O G R A P H Y
<br />Departing from the conventional practice of inserting the bibliography at the end of an article, I have decided to include the bibliography at the beginning of this essay. This is done for the convenience of the reader. The serious reader should keep this bibliography handy for cross-referencing and verification.
<br />
<br />“The Holy Qur’an,” the internet version of three English translations can be read at: http://www.usc.edu/dept/MSA/quran/]
<br />Ali, Abdullah, Yusuf, “The Holy Qur’an: Translation and Commentary,” Amana Corp., Brentwood, Maryland, 1983.
<br />“The Holy Qur’an,” translated by Maulana Sher Ali, Islam International Publications Ltd., Telford, Surrey, U.K., 1997.
<br />“The Koran, “ Penguin Classic (1956), translated by N.J. Dawood, Penguin Books, London reprint, 1999.
<br />“The Koran,” translated by J.M. Rodwell; first published in 1909; reissued by Phoenix Press, London, 1994.
<br />Pickthall, Mohammad Marmaduke, “The Meaning of the Glorious Koran, Translation and Explanation”; reprinted by Adam Publishers & Distributors, New Delhi, India, 1996.
<br />al-Hilali, Muhammad Taqi-ud-Din(Dr.) and Dr. Muhammad Muhsin Khan, “The Noble Qur’an Transliteration in Roman Script And English Translation of the Meanings,” Darussalam Publishers, Riyadh, Saudi Arabia, 1996. [The internet version of the English translation by these two modern translators can be read at: [ http://www.witness-pioneer.org/vil/ ]
<br />Makhlaf, Ash-Shaikh Hasnain Muhammad, “Kalimatul Qur’an,” translated by Duraid & Faiz Fatouhi, Kitab Bhavan, 1784 Kalam Mahal, Daraya Ganj, New Delhi, 2nd. ed. 2002.
<br />Abu Dawud, Sulayman b. al-Ash’ath, “Al-Sunaan,” a collection of Hadith, translated in English by Prof. Ahmad Hasan: [http://www.luc.edu/orgs/msa/abudawud/index.htm ]
<br />al-Bukhari, Muhammad b. Ismail b al-Mughira, “Sahi al-Bukhari,” translated in English by Dr. Muhammad Muhsin Khan: [http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/ ]
<br />Muslim, Abu al-Hussain b. al-Hajjaj al-Qushairi, “Sahi Muslim,” translated in English by Adul Hamid Siddiqui: [http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/muslim/ ]
<br />Malik, ibn Anas ibn Malik, Abdullah al-Asbahi al-Himyari, “Muwatta,” translated in English by A’sha Abdurrahman at-Tarjumana and Ya’qub Johnson: [http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/muwatta/ ]
<br />Ibn Ishaq, Muhammad b. Yasr, “Sirat Rasul Allah,” translated in English by A. Guillaume; first published by Oxford University Press, London in 1955; fifteenth reprint by Oxford University Press, Karachi, Pakistan, 2001.
<br />al-Mubarakpuri, Saifur Sahman, ”The Sealed Nectar (Ar-Raheeq al-Makhtum),” revised edition; translated in English from Arabic by Mahir Abu Dhahab, Darussalam Publishers, Riyadh, Saudi Arabia, 2002. [An older edition of this book can be read online at: http://www.witness-pioneer.org/vil/Books/SM_tsn/index.htm ]
<br />Ibn Sa’d, Abu Abd Allah Muhammad, “Kitab al-Tabaqat,” vol ii, translated in English by S. Moinul Haq, Kitab Bhavan; 1784, Kalan Mahal, Daraya Ganj, New Delhi, India, 1972.
<br />al-Tabari, Abu Ja’far Muhammad b. Jarir, “Muhammad at Mecca,” vol. vi, translated and annotated by W. Montgomery Watt and M.V. McDonald, State University of New York Press, Albany, 1988.
<br />al-Tabari, Abu Ja’far Muhammad b. Jarir, “The Foundation of the Community, Muhammad at al-Medina,” vol. vii, translated and annotated by M.V. McDonald and W. Montgomery Watt, State University of New York Press, Albany, 1987.
<br />al-Tabari, Abu Ja’far Muhammad b. Jarir, “The Victory of Islam,” vol. viii, translated by Michael Fishbein, State University of New York Press, Albany, 1997.
<br />al-Tabari, Abu Ja’far Muhammad b. Jarir, “The Last Years of the Prophet,” vol. ix, translated by Ismail K. Poonwala, , State University of New York Press, Albany, 1990.
<br />Rodinson, Maxine, “Muhammad,” translated from French by Anne Carter; first published in 1971; The New York Press publication, 2002,
<br />Muir, William, “Life of Mahomet” in four volumes, Smith, Elater & Co. London, 1861: [http://www.answering-islam.org/Books/Muir/index.htm ]
<br />Haykal, Muhammad Hussain, “The Life of Muhammad,” translated by Isma’il Razi A. al-Faruqi: [ http://www.witness-pioneer.org/vil/Books/MH_LM/default.htm ]
<br />Dashti, Ali, “23 Years: A Study in the Prophetic Career of Mohammad,” translated from Persian by F.R.C. Bagley, Mazda Publishers, Costa Masa, California, 1994.
<br />Hamidullah, Muhammad, “The Battlefields of The Prophet Muhammad,” 3rd. ed., Kitab Bhavan; 1784, Kalan Mahal, Daraya Ganj, New Delhi, India, 4th., reprint, 1992.
<br />Hughes, Patrick Thomas, “A Dictionary of Islam;” first published in 1886; latest reprint by Kazi Publications Inc,, Chicago, 1994.
<br />Ibn al-Kalbi, Hisham, “The Book of Idols (Kitab Al-Asnam),” translated in English by Nabih Amin Faris, Princeton University Press, 1952. [http://www.answering-islam.org/Books/Al-Kalbi/index.htm ]
<br />al-Misri, Ahmed ibn Naqib, “Raliance of the Traveller (‘Umdat al-Salik),” revised edition, translated by Nuh Ha Mim Keller, Amana Publications, Bettsville, Maryland, 1999.
<br />Hamilton, Charles, “Hedaya,” translated in English in 1870 from the Persian version; reprinted by Kitab Bhavan, 1784 Kalan Mahal, Daraya Ganj, New Delhi, 1994.
<br />Doi, Abdur Rahman I.,” Shari’ah: The Islamic Law;” first published in London, in1984; Malaysia reprint by A.S. Noordin, G.P.O. Box No. 10066, 50704, Kuala Lumpur, 1998.
<br />Fouda, Yosri and Nick Fielding, “Masterminds of Terror,” Penguin Books, Australia, 2003.
<br />I N T R O D U C T I O N
<br />The world is fast becoming accustomed to the term ‘Islamic Terror.’ It is a new genre of global terrorism. Thanks to the Jihadists, Suicide Bombers, Hamas, Hezbollah, Al-Qaeda, Lashkar-e-Taiba, Jaishe Muhammad, Islamists, Mullahs, Maulanas, Pirs, Hijabi Women-Islam today, dominates virtually every News Media of every continent. Sooner or later, the term ‘Islamic Terror’ may find a place in the English lexicon. With such a plethora of Islamic awareness, the question is: Is Terror a la Islamic fashion is something new or is it a product of the early Jihadists’ zeal as taught and practiced by Muhammad? Ask any Islamist/Islamic apologist this question and the pithy answer will, most likely be something like: Islam is peaceful, it never advocates violence, the least of all, ‘Terrorism’ using Islam; Osama bin Ladin and his Jihadists who have hijacked Islam are not true Muslims, the suicide bombers do not represent the true teachings of Islam…..and so on and so forth.
<br />In this detailed article, by exposing the ‘true’ nature of what Islam is all about, I would like to demolish the above paradigm of the Islamists. Since Islam is firmly rooted in the past, in order to find the root cause/s of the present ‘mayhem’ by the Islamic fighters, we must analyse the past deeds, actions, philosophical and theological attitudes of the early Jihadists under the leadership of none but Muhammad, the Messenger of Allah. As we proceed, we must, first of all, realise that there is no such thing as the ‘moderate Islam,’ ’current Islam’ or the ‘future Islam.’ It is the past-the actions of millennium ago that propelled all Muslims of yesterday, haunts and impels all the Muslims of to-day and will continue doing so to-morrow. We must look back, and not forward, to find out the truth about Islam. Just as a tree sustains its life and continues its growth because of its roots that are firmly anchored underground-beyond the ocular visibility, so is Islam. Terrorism is firmly rooted in the very ‘lofty’ doctrine of an Islamic world visioned by Muhammad. This use of terror tactic is nothing new in Islam; it was the lifeblood through which Muhammad forced his concept of a unipolar world, devoted only to one Semitic God, Allah. In this lengthy treatise, I have chronicled all the events of terror, murder, deceit, lies, intrigue and warfare that had been used to nurture, advance and propagate the very essence of Islam: accept Islam, pay protection money (Jizya) or die. Many readers will be shocked and surprised at the contents of this dissertation and will shake their heads in utter disbelief. Most Muslims will be agitated, angry, frustrated and will surely go on a complete denial mode. To all these readers I would like to say that I, too, went through the same phase. As I took Islam very seriously during my formative years, I started to understand fully its doctrine and its life force, I could not believe that a man who claimed to be the messenger of Allah could ever indulge himself, as well as instruct his followers in mindless murder, loot, plunder, torture and unbound lasciviousness. As you read episodes after episodes of the early terrorism of Islam, you will find eerie similarities with the modern day global terrorism as perpetrated by the Jihadists of today. You will, for sure, discover that all the ingredients of terrorist operations are present, as they were millennium ago; it is, as if, to use the infidel language, the ‘reincarnation’ (or resurrection) of the past Islamic terrorists. These ingredients are/were:
<br />Persecution and the killing of the unbelievers
<br />Plunder and ethnic cleansing
<br />Political assassination and revenge killing
<br />Gratuitous murder and unabated genocide
<br />Property grab and extreme lasciviousness
<br />Forced conversion/Jizya
<br />Sectarian persecution (destruction of mosques)
<br />Let us now delve into early Islamic history and find out how and why the early Jiahadists did what they did.
<br />The seed of terror a la Islamic fashion was planted when Muhammad concluded an elaborate treaty with seventy five (seventy-three men and two women) Ansars (Medina residents) that is commonly called the second pledge of Aqaba, Aqaba being a small hilly hamlet (or a cave) in the outskirts of Mecca. This pact was done in secrecy to protect the life of Muhammad when he desired to migrate to Medina. During the negotiation process, Muhammad asked for the solemn pledge of the Ansars to protect his life the way the Ansars would protect their women and children. When the Ansars pledged their complete fealty to Muhammad, to the extent of sacrificing their own lives for his security, he promised blood to the Meccans and paradise to the Ansars. As per Ibn Ishak, Muhammad said to the Ansars: “Nay, blood is blood and blood not to be paid for is blood not to be paid for. I am of you and you are of me. I will war against them that war against you and be at peace with those at peace with you.” Tabari writes that during the oath of Aqaba al-Abbas and Ubadah b. Nadlah said that pledging allegiance to Muhammad was declaring war against the world. Soon after the second pledge of Aqaba, Allah approved this declaration of war against all infidels, first in verses 22:40-42 and then in verse 2:198.
<br />And true to his promise, Muhammad’s days of blood and terror started soon after he left Mecca, and with a handful of his followers, arrived at Medina. Except for a few, those followers were desperately poor illiterate hoodlums and troublemakers with no saleable skill or means to support themselves through gainful employment. Many of his companions lived in utter unhygienic conditions, so much so that lice grew on their heads and they developed terrible body odour. Here is a Hadith from Sunaan Abu Dawud about the unbearable body stench of Muhammad’s early converts:
<br />Book 32, Number 4022:
<br />Narrated AbuMusa al-Ash'ari:
<br />Abu Burdah said: My father said to me: My son, if you had seen us while we were with the Apostle of Allah (peace_be_upon_him) and the rain had fallen on us, you would have thought that our smell was the smell of the sheep.
<br />Even Muhammad, the Messenger of Allah developed lice on his head! Unbelievable, isn’t it? Read this Sahih Hadith from Sahih Bukhari:
<br />Volume 4, Book 52, Number 47:
<br />Narrated Anas bin Malik:
<br />Allah's Apostle used to visit Um Haram bint Milhan, who would offer him meals. Um-Haram was the wife of Ubada bin As-Samit. Allah's Apostle, once visited her and she provided him with food and started looking for lice in his head. Then Allah's Apostle slept, and afterwards woke up smiling. Um Haram asked, "What causes you to smile, O Allah's Apostle?" He said. "Some of my followers who (in a dream) were presented before me as fighters in Allah's Cause (on board a ship) amidst this sea cause me to smile; they were as kings on the thrones (or like kings on the thrones)." (Ishaq, a sub-narrator is not sure as to which expression the Prophet used.) Um-Haram said, "O Allah's Apostle! Invoke Allah that he makes me one of them. Allah's Apostle invoked Allah for her and slept again and woke up smiling. Once again Um Haram asked, "What makes you smile, O Allah's Apostle?" He replied, "Some of my followers were presented to me as fighters in Allah's Cause," repeating the same dream. Um-Haram said, "O Allah's Apostle! Invoke Allah that He makes me one of them." He said, "You are amongst the first ones." It happened that she sailed on the sea during the Caliphate of Mu'awlya bin Abi Sufyan, and after she disembarked, she fell down from her riding animal and died.
<br />Two important aspects of Muhammad’s life are clear in the above Hadith: firstly, he lived in unhygienic condition, took infrequent bath, so much so that lice found a fertile breeding spot on his head; secondly, he used to be intimate with other person’s wife (or wives?). How is it possible for a woman to touch a man’s head and look for lice unless she is quite warm and friendly to him? As per Islamic rule even looking at any un-related woman is totally Haram, forget about being touched by her. I would let the readers ponder on the moral rectitude of the messenger of Allah vis-a-vis married women from this Hadith and judge what sort of respect he had on the very Islamic Laws on morality that he himself had introduced.
<br />Now, back to Muhammad’s companions. Yes, almost all of Muhammad’s companions used to smell like sheep! Muhammad took them to Medina in search of useful employment for them; but no one wanted those doleful, indigent, stinky Jihadist clods to be on his/her payroll. Except for a few, even the regular job of daily labourer was out for them. Some of them would work as manual labourers and/or ‘coolies’ for a very brief period and then become unemployed once again. The extent of poverty among these early ‘birds’ of Islam has been summed up in this Hadith of Sahi Bukhari by Aisha, Muhammad’s favourite wife:
<br />Volume 2, Book 24, Number 499:
<br />Narrated Aisha:
<br />A lady along with her two daughters came to me asking (for some alms), but she found nothing with me except one date which I gave to her and she divided it between her two daughters, and did not eat anything herself, and then she got up and went away. Then the Prophet came in and I informed him about this story. He said, "Whoever is put to trial by these daughters and he treats them generously (with benevolence) then these daughters will act as a shield for him from Hell-Fire." (See Hadith No. 24, Vol. 8).
<br />The greatest surprise is that those indigent, dirt poor Muslims later became very rich indeed. Here is a Hadith from Sahih Bukhari about their transformation from poverty to wealth:
<br />Volume 2, Book 24, Number 497:
<br />Narrated Abu Masud Al-Ansar:
<br />Whenever Allah's Apostle (p.b.u.h) ordered us to give in charity, we used to go to the market and work as porters and get a Mudd (a special measure of grain) and then give it in charity. (Those were the days of poverty) and today some of us have one hundred thousand.
<br />How did Muhammad do such a miracle? Was this transformation from dire poverty to wealth achieved through Islamic piety, spirituality, prayer, fasting and the blessings of Allah? Or was this through ‘terrorism?’ To find the answer please read on.
<br />When the life of the largely unemployed and underemployed Muhajirs (refugees) became intolerable in Medina, Muhammad had to do something for their survival, and he had to do this rather quickly before they became disillusioned with his promise of the great treasures of Khusroo (the Persian Emperor) and the Byzantine King. Rodinson writes that these early Muslims had no regular sources of income and the only method of survival for them was plundering when all else had failed.
<br />That, the major means of livelihood for the Muslims in Medina was from the proceeds of plunder and the forced Jizya tax on non-Muslims, can be confirmed from the following Hadith in Sahih Bukhari:
<br />Volume 4, Book 53, Number 388:
<br />Narrated Juwairiya bin Qudama At-Tamimi:
<br />
<br />We said to 'Umar bin Al-Khattab, O Chief of the believers! Advise us." He said, "I advise you to fulfill Allah's Convention (made with the Dhimmis) as it is the convention of your Prophet and the source of the livelihood of your dependents (i.e. the taxes from the Dhimmis.)."
<br />[Please note that this Hadith has been removed by the compiler from the summarised Translated (by Dr. Muhammad Muhsin Khan) version of Sahih Al-Bukhari. However this Hadith is available in the Internet version of Translation of Sahih Al-Bukhari]
<br />How did Muhammad earn his living in Medina? What job did he do? In what occupation was he employed? What business was he involved in? All these questions remain unanswered. Except for the following Hadith from Sahih Bukhari, all the Sunna, the Sahih Ahadith, the Sirah (biography) never mention of any form of acceptable and/or dignified profession/occupation that Muhammad engaged in to support himself and his retinue of ever increasing number of wives and concubines: Here is that incredible Hadith:
<br />EXACT QUOTE AND FOOTNOTE, VOL-IV (88) CHAPTER.
<br />Narrated Ibn 'Umar that the Prophet (SA) said, "My livelihood is under the shade of my spear,(1) and he who disobeys my orders will be humiliated by paying Jizya"
<br />Footnote:- (1) "Under the shade of my spear" means "from war booty".
<br />That’s right, Muhammad, the messenger of Allah earned his livelihood by plunder; the above Hadith is very clear on this. Please note that this Hadith has been carefully removed from the Internet version of Sahih Bukhari. This hard to believe Hadith can only be found in the original print version of the Translation of Sahi Bukhari by Dr. Muhammad Muhsin Khan. [Ref: The Translation of the Meanings of Sahih Al-Bukhari, Arabic-English, Vol.IV (page 104) by Dr. Muhammad Muhsin Khan, Islamic University-Al-Medina Al-Munauwara] Please consult the reference provided if you have doubt. It is also interesting to note that in the footnote the translator explains the meaning of ‘spear’ as ‘booty’; clever indeed.
<br />If you thought that this is too much-- that a messenger of Allah, the best of Allah’s creation could never ever resort to sword (read terrorism) to earn a living, then there is even more surprise awaiting for you. Here is a Hadith from Sahih Muslim that writes clearly, without ambiguity, that Muhammad and his followers did just that-resort to terrorism (please note that the comment inside the parenthesis is by the translator):
<br />Book 004, Number 1066:
<br />Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: I have been helped by terror (in the heart of the enemy); I have been given words which are concise but comprehensive in meaning; and while I was asleep I was brought the keys of the treasures of the earth which were placed in my hand.
<br />If those impeccable Ahadith are not convincing enough to attest that Muhammad resorted to terrorism to enrich his followers, here is another Sahih Hadith from Sahih Bukhari:
<br />Volume 4, Book 52, Number 220:
<br />Narrated Abu Huraira:
<br />Allah's Apostle said, "I have been sent with the shortest expressions bearing the widest meanings, and I have been made victorious with terror (cast in the hearts of the enemy), and while I was sleeping, the keys of the treasures of the world were brought to me and put in my hand." Abu Huraira added: Allah's Apostle has left the world and now you, people, are bringing out those treasures (i.e. the Prophet did not benefit by them).
<br />To put his words into action, Muhammad even declared that booty or plunder (read theft and armed robbery) was lawful for him, as confirmed from this Sahih Hadith from Sahih Bukhari:
<br />Volume 4, Book 53, Number 351:
<br />Narrated Jabir bin Abdullah:
<br />Allah's Apostle said, "Booty has been made legal for me."
<br />The following Hadith tells us that Muhammad built mosques using the proceeds of robbery, pillage and the revenue from forced Jizya on non-Muslims. Read this Hadith carefully and you will surely comprehend why many people flocked to Muhammad and his Islam-yes, it was pure greed and lust for money and wealth; Muhammad broke all laws and rules of an established contemporary civilised society just to satisfy this greed of his followers. Here is the appropriate Hadith from Sahih Bukhari:
<br />Volume 4, Book 53, Number 390:
<br />Narrated Jabir bin 'Abdullah:
<br />Allah's Apostle once said to me, "If the revenue of Bahrain came, I would give you this much and this much." When Allah's Apostle had died, the revenue of Bahrain came, and Abu Bakr announced, " Let whoever was promised something by Allah's Apostle come to me." So, I went to Abu Bakr and said, "Allah's Apostle said to me, 'If the revenue of Bahrain came, I would give you this much and this. much." On that Abu Bakr said to me, "Scoop (money) with both your hands." I scooped money with both my hands and Abu Bakr asked me to count it. I counted it and it was five-hundred (gold pieces). The total amount he gave me was one thousand and five hundred (gold pieces.)
<br />Narrated Anas: Money from Bahrain was brought to the Prophet . He said, "Spread it in the Mosque." It was the biggest amount that had ever been brought to Allah's Apostle . In the meantime Al-'Abbas came to him and said, "O Allah's Apostle! Give me, for I gave the ransom of myself and Aqil." The Prophet said (to him), "Take." He scooped money with both hands and poured it in his garment and tried to lift it, but he could not and appealed to the Prophet, "Will you order someone to help me in lifting it?" The Prophet said, "No." Then Al-'Abbas said, "Then will you yourself help me carry it?" The Prophet said, "No." Then Al 'Abbas threw away some of the money, but even then he was not able to lift it, and so he gain requested the Prophet "Will you order someone to help me carry it?" The Prophet said, "No." Then Al-'Abbas said, "Then will you yourself yelp me carry it?" The Prophet said, 'No." So, Al-'Abbas threw away some more money and lifted it on his shoulder and went away. The Prophet kept on looking at him with astonishment at his greediness till he went out of our sight. Allah's Apostle did not get up from there till not a single Dirham remained from that money.
<br />Let us now make out how the early Muslim Jihadists chose their victims of terror.
<br />Looking around for prey, Muhammad found that there were only two choices for him; rob the Medina residents, or resort to armed highway robbery for the booty of rich Meccan caravans plying the Mecca-Medina route. He could not rob his Medina companions (Ansars) as that would tantamount to his immediate destruction. So, the only other choices left were the Jews, and his nemesis, the Meccan Quraysh, who had largely rejected his call for his brand of religion. As for the Jews, he could not agitate them so soon, as he had already entered into a covenant with them. He had no legitimate reason to attack and appropriate their land and goods. Please note that, in all the first few raids, Muhammad did not want any Ansar to take part in it. It was, because he did not want to upset the Medinites by displaying his transformation to a true brigand. He was also fearful that if his plundering raids were not successful (i.e. unprofitable) then the Ansars would lose their awe and respect for him. That was why, he, at first, did not invite any Ansar to take part in his first few terror raids. He needed to demonstrate to his host country that terrorism was/is profitable indeed!
<br />With the notion of plundering the Jews out, the only choice he was now left with was to attack and loot the Quraysh caravan. Nonetheless, with such a feeble force at his disposal at that time, he would never be able to launch a decisive strike on the mighty Quraysh army--he thought correctly. After all, in the first place, this fear of military might of the Quraysh, was the main reason for his exile from Mecca.
<br />He contrived a brilliant idea. The plan was to lay siege on the Quraysh when they were the most vulnerable; that is, when they (the Quraysh) were either alone, with very few comrades, or were far away from their formidable sanctuary at Mecca. That meant, raiding the Quraysh merchant caravans, terrorising them and robbing them either on their way to trade with Syria or on their return journey to Mecca. But Muhammad was clever too; he was not hasty; he was patient in seizing the appropriate opportunity to attack the vulnerable Quraysh caravans. The plan was very smart and lucrative, no doubt, because with this assault, he could inspire his Jihadist followers to take revenge on their ‘tormentors,’ while, at the same time, they could also plunder a great booty that Muhammad could never offer to these destitute and famished Muhajirs.
<br />With this design in mind, Muhammad was set to move. He engaged a few spies to supply him with the intelligence of the movement of Meccan caravans. However, the Quraysh caravans were always well protected with armed security guards, just to prevent it from the plunder of highway bandits. Still then, Muhammad wanted to try his luck, as those Meccan caravans were such richly laden with exquisite goods-no Jihadist could resist. Apologist biographer, like Hussein Haykal of course tries to conceal the truth by mentioning that the Muhajirs from Mecca were homesick and were looking for an opportunity to take revenge. While it is natural to feel a little ‘homesickness,’ the overwhelming reason for attacking the Quraysh caravan was plundering and booty-plain and simple. This premise bourns out from the fact that later, when Muhammad conquered Mecca, none of those ‘homesick’ Muhajirs decided to return to their former abode!
<br />Let us now briefly review the first few of such many surprise/terror raids on the Quraysh caravan. There is a controversy as to which was the first raid on the Quraysh caravan by Muhammad. Ibn Ishak writes that Muhammad himself conducted the first raid, and it was the raid on a caravan at Waddan. Ibn Ishak’s book is scanty in giving a reasonable dating of these operations. Waqidi writes that the first raid was the raid conducted by Hamzah. Most other biographers are quite agreeable with Waqidi’s version of the dating of Muhammad’s raids. I have tried to use the same approach.
<br />Note: The dates are approximate and are guides only.
<br />Terror One
<br />The Raid on Quraysh Caravan at al-Is, or the Expedition of Sif al-Bahr by Hamzah ibn al-Muttalib--March, 623CE
<br />The first raid/expedition against the Quraysh caravans took place seven or nine months after the Hijrah. Led by Hamzah ibn ‘Abd al-Muttalib (Muhammad’s uncle), with thirty or forty men of the emigrants; the purpose of this raid, as stated earlier, was to plunder the Quraysh caravan. This raiding party of Hamzah assembled at the seacoast near al-Is, between Mecca and Medina, where Abu Jahl ibn Hashim, the leader of the caravan was camping with three hundred Meccan riders. Hamza met Abu Jahl there with a view to attack the caravan, but Majdi b. Amr al-Juhani, a Quraysh who was friendly to both the parties intervened between them; so, both parties separated without fighting.
<br />This very first adventure of Muhammad in war and plunder was not a success. Hamza returned to Medina and Abu Jahl proceeded towards Mecca. This raid failed as the Muslims were afraid to face such a formidable convoy of the Quraysh; they returned to Medina empty-handed.
<br />Terror Two
<br />Raid on Meccan Caravan at Buwat by Ubaydah b. al-Harith---April, 623CE
<br />This raid took place nine months after the Hijrah, a few weeks after the first terror at al-Is.
<br />About a month after Hamzah’s abortive bid for plunder, Muhammad entrusted a party of sixty (or eighty) Jihadists led by Ubaydah b. al-Harith (a cousin of him) to conduct another terror operation at a Quraysh caravan that was returning from Syria and protected by two hundred armed men,. The leader of this caravan was either Abu Sufyan ibn Harb or Ikrima b. Abu Jahl. The Muslim party went as far as Thanyatul-Murra, a watering place in Hejaz. No fighting took place, as the Quraysh were quite far from the place where Muslims were in the offing to attack the caravan. Nevertheless, Sa’d b. Abi Waqqas, an ardent Jihadist, shot an arrow at the Quraysh. This was the ‘first arrow of Islam.’ The arrows thrown at them by the Medina party surprised the Quraysh. It was completely an unprovoked attack on the Quraysh that sent the strong message to them about what they could expect next. However, no fighting took place and the Muslims returned empty-handed. Some say that Ubaydah was the first Jihadist to carry the banner of Islam; others say Hamzah (see Terror 1) was the first to carry the first banner.
<br />Some say that Muhammad commanded Ubaydah to conduct this raid while he (Muhammad) was returning from the raid of al-Abwa (see Terror 4).
<br />Terror Three
<br />Raid on a Meccan Caravan at Kharar by Sa’d ibn Waqqas-April, 623CE
<br />The very brave act of Sa’d ibn Waqqas, to shoot arrows at the Quraysh (see Terror 2), must have greatly impressed Muhammad. During this time, Sa’d had been between twenty to twenty-five years old. However, his young age did not deter him from being appointed by Muhammad as the leader of a plundering team to lay a siege, with only twenty other Jihadissts (some say only eight), on the Meccan caravan. All of them were from the Muahjirs (immigrants). So, one month later, the third terrorist operation took place under the leadership of a youthful Sa’d and his gang. Sa’d, with his minions of committed Jihadists set up an ambush in the valley of Kharrar on the road to Mecca and waited to raid a returning Meccan caravan from Syria.
<br />They planned a surprise attack. Nonetheless, to their utter frustration, they learnt that the ‘booty’ (the Meccan caravan) had already eluded them, just one day before they arrived at the place of plunder. The Muslims returned to Medina crestfallen.
<br />
<br />Continued in Chapter 2
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<br />♣ ♣ ♣
<br />Chapter Two
<br />‘If terrorism is to throw terror into the heart of your enemy and the enemy of Allah then we thank Him, the most merciful, the most compassionate, for enabling us to be terrorists’-Ramzi BinalShibh
<br />Terror Four
<br />Raid on a Meccan Caravan and on B. Damrah at al-Abwa/ Waddan by Muhammad-August, 623CE
<br />Muhammad became quite frustrated with the dismal failures of the previous three attempts to plunder the vulnerable Quraysh merchant caravans. Time was of essence, and he felt the pressure of producing results (read profit) to please his believers. With this urgency in mind, he personally, took charge of this raiding foray and led his followers, to his very personal first step in the act of bloodshed and pillage. This was the raid at al-Abwa, also known as the Ghazwah of Waddan. As said before, he himself conducted this raid, directed at Abwa, the spot where his mother lay buried. To his dismay, when he arrived at the site, the Quraysh caravan had already passed. Disappointed, he then raided the nearest tribe of B. Damra (a branch of B. Bakr) and forced them to conclude a treaty of no aggression (by B. Damra). This treaty was the first written accord of Muhammad with any foreign tribe. The agreement was of benefit to Muhammad, as it prevented the B. Damra to mobilize forces against him, nor could they assist Muhammad’s enemy who were principally the Quraysh. In return, Muhammad pledged not to wage any war against this tribe. Then Muhammad went as far as Waddan in pursuit of the Quraysh caravan, but it eluded him. Although he failed in his pursuit of the Quraysh booty, he cleverly concluded this strategically important treaty of friendship with this nomadic (B. Damra) tribe. The treaty provided him with an ally in his raid on Quraysh caravans. After concluding the treaty he returned to Medina after fifteen days.
<br />[Please note: Ghazwa means either a military force when an Apostle (Rasul) leads it or an Imam. It also means a sudden attack on a caravan or another tribe for the purpose of seizing property and women.
<br />Sariyah or brigade means a small force commanded by one of the Imam’s lieutenants.
<br />There is an allusion in Sahih Bukhari of this very first, personal act of terrorism by Muhammad:
<br />Volume 4, Book 52, Number 256:
<br />Narrated As-Sab bin Jaththama:
<br />The Prophet passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophet replied, "They (i.e. women and children) are from them (i.e. pagans)." I also heard the Prophet saying, "The institution of Hima is invalid except for Allah and His Apostle."
<br />This Hadith clearly says that in his terror operations Muhammad did not even want to spare the women and children of the infidels.
<br />Terror Five
<br />Raid on a Rich Meccan Caravan at Bawat by Muhammad-October, 623CE
<br />A month after his raid at al-Abwa, Muhammad personally led two hundred men including some citizens of Medina to Bawat, a place on the caravan route of the Quraysh merchants, where a herd of fifteen hundred (1,500) to two thousand-five hundred (2,500) camels, accompanied by one hundred (100) riders, under the leadership of Umayyah ibn Khalaf, a Quraysh was proceeding. The purpose of this raid obviously, was the plunder of this exceedingly rich Quraysh caravan.
<br />No battle took place and the raid resulted in no booty. Muhammad went up to Dhat al-Saq, in the desert of al-Khabar. He prayed there and a mosque was built at the spot.
<br />This was the first raid where a few al-Usharayh Ansars took part. They were attracted to the raid with the prospect of striking it rich through pillage.
<br />Terror Six
<br />Raid on a Meccan Caravan at al-Ushayrah, in the district of Yanbu by Muhammad-November, 623CE
<br />This was Muhammad’s third personal raid. Between one hundred-fifty and two hundred (note the increasing number of Jihadists joining in the robbery) followers joined this terror operation. They had thirty camels that they rode upon by turns. When they arrived at al-Usharayh in the direction of Yanbo, they expected to waylay upon a rich Meccan caravan towards Syria led by Abu Sufyan. Muhammad already had the intelligence report of this caravan’s departure from Mecca. He waited for a month (+) for this caravan to pass. Unfortunately, it was too late; for, when Muhammad reached the intended spot of plunder, the Meccan caravan had already passed. The readers should keep in mind of this raid, as this was the same caravan that gave rise to the famous action at Badr (Badr II) during its return journey. In this operation, Muhammad entered into an alliance with Bani Mudlij, a tribe inhabiting the vicinity of al-Usharayh. He also concluded another treaty with Bani Damra. All those treaties established good political connections for him.
<br />Terror Seven
<br />Raid on Muhammad’s Milch Camels at Badr (Badr I) by Kurz ibn Jabir al-Fihri-December, 623CE
<br />After those six unprovoked and hostile attacks on the Quraysh caravans, the Quraysh had had enough. It was now time for them to retaliate and send a strong message to Muhammad that his highway robbery cannot go unpunished forever. With this end in view, Kurz ibn Jabir al-Fihri, allay of the Quarysh raided the vicinity of Medina where Muhammad’s milch camels were pasturing. This was conducted ten days after Muhammad returned to Medina from his unsuccessful plundering attempt at the Quraysh caravan at al-Usharayh. Having heard of this attack, Muhammad swiftly went out looking for Kurz until he reached the Safwa valley, close to Badr. This was the first raid at Badr or Badr I. Kurz escaped the capture; Muhammad returned to Medina and stayed there for the next three months. It is said that later, Muhammad caught Kurz and he (Kurz) converted to Islam.
<br />Terror Eight
<br />Raid on Meccan Caravan at Nakhla by Abd Allah ibn Jahsh, the First Successful Plunder-December, 623CE
<br />After his return from the first Badr encounter, Muhammad sent Abd Allah b. Jahsh in Rajab with eight emigrants and without any Ansar for another terror operation. Abd Allah b. Jahsh was a maternal cousin of Muhammad. The participants in this plunder were: 1. Abu Haudhayfa 2. Abd Allah b Jahsh 3. Ukkash b. Mihsan 4. Utba b. Ghazwan 5. Sa’d b. Abi Waqqas 6. Amir b.Rabia 7. Waqid b. Abd Allah and 8. Khalid b. al-Bukayr. Some historians say that there were between seven to twelve partakers in this raiding/plundering party of the Muslims. It will be useful to remember the names of these very first Islam’s terrorists, as we shall witness, later, that their names crop up in many other terror operations.
<br />Muhammad gave Abd Allah b. Jahsh a letter, but not to be read until he had travelled for two days and then to do what he was instructed to do in the letter without putting pressure on his companions. Abd Allah proceeded for two days, then he opened the letter; it told him to proceed until he reached at Nakhla, between Mecca and Taif; lie in wait for the Quraysh and observe what they were doing. Abd Allah b. Jahsh told his companions that whoever chose martyrdom (read terrorism) was free to join him and whoever did not could go back. All the companions agreed to follow him (a few biographers write that two Muslims decided not to be martyrs and chose to return to Medina). Sa’d b. Abi Waqqas and Utbah b. Ghazwan lost a camel that they were taking turns to ride. The camel strayed and went to Buhran. So, they went out looking for the runaway camel to Buhran and fell behind the raiding party.
<br />As instructed by the Prophet, Abd Allah and the rest of the party then proceeded, and soon they arrived at Nakhla. Nakhla was a valley to the east of Mecca, about halfway to Taif. It was the usual route to Syria for the Meccan caravans. Muhammad had the secret information that a rich Meccan caravan, lightly guarded, laden with dry raisin, wine leather and other goods was soon to pass by the route.
<br />Four Quraysh men guarded this donkey caravan. They were:
<br />Amr b. al-Hadrami. He was the leader of the caravan.
<br />Uthman b. Abd Allah b. al-Mughirah.
<br />Nawfal b. Abd Allah b. al-Mughirah, Uthman’s brother.
<br />Al-Hakam b. Kaysan, the freed slave (Mawla)of Hisham b. al-Mughirah.
<br />Soon, the Meccan caravan arrived at Nakhla guarded by the four Quraysh men. When they saw the Muslims, they were afraid of them. One of Abd Allah b. Jahsh’s men, Ukkash b Mihsan, was shaven in head to hide the real purpose of their journey and to give the Quraysh the impression of lesser Hajj (Umra); for, it was the month (Rajab) when hostilities were forbidden. When the Quraysh saw the shaven head of Ukkash, they thought that the Muslims were on their way for pilgrimage and they felt relieved and safe and started to prepare food for themselves. That was how the first band of Muslim Jihadists deceived their prey.
<br />Due to the prevalence of a sacred month, either at the beginning of Rajab or at the end of it (the opinion among the historians vary), Rajab being one of the four sacred months when there was a total ban on warfare and bloodshed in the Arabian Peninsula, Abd Allah b. Jahsh was, at first, hesitant to attack the caravan. Nevertheless, after much deliberation, the Muslims did not want this rich caravan to escape their hand. So, they decided to kill as many Quraysh as they could and take a large booty. They attacked the Quraysh while they (the Quraysh) were busy preparing their food. In the short battle that ensued, Waqid b. Abd Allah killed Amr b. Hadrami, the leader of the Quraysh caravan. Nawfal b.Abd Allah escaped. The Muslims took Uthman b. Abd Allah and al-Hakam b. Kaysan as prisoners.
<br />.
<br />Abd Allah b. Jahsh returned to Medina with the booty and with the two captured Quraysh men. He had already decided to give one-fifth of the booty to Muhammad, and divide the rest among them. The prevailing share of the leader of a plundering party at that time was one quarter of the booty. It is not clear why Abd Allah b. Jahsh decided on one-fifth booty, as Allah did not yet decide the provision of ‘Khums’ (gang leader’s commission on booty of plunder/theft) for Muhammad in verse 8:41. This verse was released after the Badr war, which took place after the plunder at Nakhla.
<br />008.041And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah,- and to the Messenger, and to near relatives, orphans, the needy, and the wayfarer,- if ye do believe in Allah and in the revelation We sent down to Our servant on the Day of Testing,- the Day of the meeting of the two forces. For Allah hath power over all things.
<br />Since this bloodshed took place during a sacred month, Muhammad was quite unwilling to start an un-ending cycle of revenge killings. The Quraysh also spread everywhere the news of the raid and the killing by Muhammad in the sacred month. Therefore, he rebuked them (the Muslims) for fighting in the sacred month and refused to take any share from the booty. Then verse 2:217 regarding fighting in the sacred month was revealed.
<br />002.217
<br />They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein.
<br />This revelation permitted Muhammad to conduct war during the sacred months.
<br />Then Abd Allah b. Jahsh divided the booty, one-fifth going to Muhammad. He also decided to make more money by asking ransom for the two captives. However, Muhammad refused to accept the ransoms from the Quraysh until the two of his men, Sa’d b. Abi Waqqas and Utbah b. Ghazwan returned from searching the straying camel. He was afraid that the Quraysh might kill them if they found them. When Sa’d and Utbah returned unharmed, Muhammad released the two Quraysh prisoners on payment of their ransom of one thousand six hundred (1,600) Dirhams (one Dirham = 1/10 Dinar; one Dinar 4.235 gm of gold) per head. It is reported that, soon after his release, Hakam b. Kaysan became a Muslim, probably after witnessing the profitability in terrorism a la Islamic style. Later, he was killed at the battle of Bir Mauna. The other prisoner, Uthman b. Abd Allah returned to Mecca and died as an unbeliever.
<br />The Islamic name of this first successful plunder is ‘Nakhla Raid.’ It was also the first raid on which the Muslims seized the first captive, and the first life they took. Rightfully, Abd Allah was called the Amir al-Mominun, that is, the commander of the faithful.
<br />After the success of Nakhla raid, Muhammad felt militarily strong and promulgated the rule on the justification of transaction and distribution of spoils of plunder. He actually legalized and legitimized plunder.
<br />This successful raid on the Quraysh caravans fully alarmed the Meccans, because their prosperity completely depended upon the regular and uninterrupted trade to Syria. The trading with Abyssinia and Yemen was of lesser importance. Even the trading caravan towards Abyssinia and Yemen did not look safe from the marauding army of Muhammad. The Nakhla attack also greatly unnerved the Meccans. They now believed that Muhammad had very little respect for life and absolutely no concern for the sanctity of the sacred months. So, the Meccans resolved to avenge the bloodshed. However, the Quraysh restrained their hostility. Muhammad still had a few of his followers residing at Mecca, including his own daughter, Zaynab. The Quraysh did not take any revenge on the remaining followers of Muhammad (including Muhammad’s daughter) at Mecca neither did they make any attempt to harass his beloved daughter, Zaynab.
<br />Muhammad, on the other hand, after the success at Nakhla, contemplated a more severe and mortal attack on the Quraysh. Allah now gave him the permission to fight the unbelievers in verses 22:39-42, 2:190-194. As well, the raid at Nakhla was justified by the ‘expulsion’ of the believers from Mecca. However, the true reason was “until the religion became God’s alone”. That meant, until all the Meccans (or the world) accepted Islam.
<br />022.039To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid;-022.040(They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, "our Lord is Allah". Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his (cause);- for verily Allah is full of Strength, Exalted in Might, (able to enforce His Will).022.041(They are) those who, if We establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs.022.042If they treat thy (mission) as false, so did the peoples before them (with their Prophets),- the People of Noah, and 'Ad and Thamud;
<br />002.190Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.002.191And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith.002.192But if they cease, Allah is Oft-forgiving, Most Merciful.002.193And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in Allah; but if they cease, Let there be no hostility except to those who practise oppression.002.194The prohibited month for the prohibited month,- and so for all things prohibited,- there is the law of equality. If then any one transgresses the prohibition against you, Transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves.
<br />Those who were reluctant to join in the war of plunder were reproved. Allah’s revelation on this came down in verses 47:20-21. These verses granted paradise to those who fight (or terrorize and plunder) for Islam i.e., Jihad and are killed.
<br />047.020Those who believe say, "Why is not a sura sent down (for us)?" But when a sura of basic or categorical meaning is revealed, and fighting is mentioned therein, thou wilt see those in whose hearts is a disease looking at thee with a look of one in swoon at the approach of death. But more fitting for them-047.021Were it to obey and say what is just, and when a matter is resolved on, it were best for them if they were true to Allah.
<br />Allah then asked these terrorists to “strike off the heads of the unbelievers; to make a great slaughter and bind them fast in bonds” in verse 47:3-4
<br />047.003This because those who reject Allah follow vanities, while those who believe follow the Truth from their Lord: Thus does Allah set forth for men their lessons by similitudes.047.004Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost.
<br />Furthermore, the true believers were expected not only to fight but also to contribute materially towards the cost of war (4:66-67, 9:88, 9:111), to kill and be killed. Those who did this were promised a higher rank in paradise (4:74, 4:95). The believers were asked to prepare whatever force in their ability, troops, horses, etc. to strike terror into the hearts of the unbelievers (remember Dr. Mahathir’s famous Jewish-bashing speech at OIC conference in late 2003?) (9:73, 123, 8:60).
<br />004.066If We had ordered them to sacrifice their lives or to leave their homes, very few of them would have done it: But if they had done what they were (actually) told, it would have been best for them, and would have gone farthest to strengthen their (faith);004.067And We should then have given them from our presence a great reward;
<br />009.088But the Messenger, and those who believe with him, strive and fight with their wealth and their persons: for them are (all) good things: and it is they who will prosper.009.111Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain: a promise binding on Him in truth, through the Law, the Gospel, and the Qur'an: and who is more faithful to his covenant than Allah? then rejoice in the bargain which ye have concluded: that is the achievement supreme.004.074Let those fight in the cause of Allah Who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah,- whether he is slain or gets victory - Soon shall We give him a reward of great (value).004.095Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward,-
<br />009.073O Prophet! strive hard against the unbelievers and the Hypocrites, and be firm against them. Their abode is Hell,- an evil refuge indeed.009.123O ye who believe! fight the unbelievers who gird you about, and let them find firmness in you: and know that Allah is with those who fear Him.
<br />008.060Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of Allah and your enemies, and others besides, whom ye may not know, but whom Allah doth know. Whatever ye shall spend in the cause of Allah, shall be repaid unto you, and ye shall not be treated unjustly.
<br />These messages were promulgated within two or three years after Muhammad’s arrival at Medina. This promulgation was not only for the refugees (Muhajirs) but also to all the men of Medina.
<br />(Note: From now on, to conserve space, only the verse numbers will be quoted omitting the full texts of the verses).
<br />Continued in Chapter 3
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<br />
<br />Chapter Three
<br />‘Cruelty is the first of God’s attributes-Andre Gide (1869-1951)
<br />Terror Nine
<br />The Battle of Badr II Led by Muhammad-March, 624CE
<br />It was mentioned previously (Terror 6, CH. 2) that Muhammad, and his accomplices narrowly missed the booty of a caravan of the Quraysh led by Abu Sufyan. As written before, when Muhammad arrived at al-Ushayra to attack this caravan, he learned to his dismay that this richly laden caravan had already passed two days earlier than his advent at the intended site of pillage. Naturally, his booty-hungry followers were very much dejected at this unexpected loss. Muhammad, however, was astute enough to be aware that the same caravan could be successfully attacked during its return journey from al-Sham (Syria). Only three months of patience and waiting was essential to seize the returning caravan. With this end in view, Muhammad started to recruit Jihadists for his next plundering mission.
<br />In his mosque, he called the Muslims and tempted them to raid the Quraysh caravan for rich booty. He told his congregation, “This is the Quraysh caravan containing their property. Go out to attack it, perhaps God will give it as a prey. ” Hitherto, he never mentioned to the local people of Medina about engaging in a war for booty. They always betook him to be altruistic, very pious, noble, peace-loving and non-belligerent Prophet of mercy and compassion. Many Muslims were greatly shocked at what Muhammad had said at the gathering in the mosque, and they could not believe when he invited them to join him in the loot that Muhammad would go to war. They were truly surprised. However, the greed for a rich booty gripped their minds and there was no shortage of volunteers to take a chance to improve their lot with the proceeds of plunder.
<br />On this greed for ill-gotten wealth, Rodinson writes (Rodinson, p.162):
<br />“As the business began to show a profit they were joined by volunteers from the people of Medina, in spite of the fact that their agreement with Muhammad carried with it no obligation to take part in his campaigns.”
<br />The response to Muhammad’s call was mixed. Many people joined his team willingly, but many were also forced or coerced into the Muslim brigand. Muhammad set up the condition that only the Muslims were eligible to join in this terror campaign. Many non-believers tried their luck, but Muhammad was adamant that no Islam meant no share in the spoils. In this way, his campaign was a great success among the local Medina Muslims (Ansars). Up until now, no Ansar had joined Muhammad in his previous missions of highway robbery. The success of Abdullah ibn Jahsh at Nakhla, however, had raised the desire for booty in the minds of many Ansars. This irresistible lure and greed for the plunder of fine Quraysh merchandise was such a great draw in that many Medinites responded to his call of raiding the Quraysh caravan with raging alacrity. Such was the enthusiasm for this Jihad of plunder that Muhammad quickly recruited a strong force of three hundred and thirteen (313) men consisting of seventy-seven (77) Muhajirs (refugee migrants) and two hundred and thirty-six (236) Ansars. Thus, the Ansars formed the bulk of his new raiding party of Jihadists.
<br />A few weeks before his departure for Badr, and when the Quraysh caravan came in the vicinity of Medina, Muhammad sent two spies, Talhah ibn Ubaydullah and Said ibn Zayd to discover the caravan’s whereabouts. These two men arrived at the campsite of Kashd al-Juhany and hid there until the caravan passed. Forty men guarded the Meccan caravan. The two Muslim spies estimated that the goods the caravan carried were around fifty thousand (50,000) Dinars. (Remember: one Dinar = 4.235 grams of gold. At the current price of gold, this booty was worth about US$ 2,725,000, not including the prices of captives, camels and other items). It was absolutely fabulous; these two spies had no hesitation in surmising. They immediately hastened to pass this good news to Muhammad. Muhammad, however, had already left for Badr, just a day before these two spies returned to Medina. He was too impatient for the booty; he could not wait for the spies’ return. Thus, Talhah ibn Ubaydullah and Said ibn Zayd had to stay back in Medina, missing the Muslim army. Nevertheless, Muhammad did not disappoint these two faithful spies for their services. Each of them received full share of the plunder when Muhammad returned to Medina. Remaining at Medina was also Muhammad’s son-in-law, Uthman b. Affan. Uthman’s wife, Ruqayyah (Muhammad’s daughter) fell ill during this time and he had to stay back to look after her. Muhammad gave his son-in-law his full share of the booty. Such was the generosity of the Prophet of mercy! Sahih Bukhari records Muhammad’s promise of booty to his son-in-law in this way:
<br />Volume 4, Book 53, Number 359:
<br />Narrated Ibn 'Umar:
<br />'Uthman did not join the Badr battle because he was married to one of the daughters of Allah's Apostle and she was ill. So, the Prophet said to him. "You will get a reward and a share (from the war booty) similar to the reward and the share of one who has taken part in the Badr battle."
<br />In the meantime, through spies and reliable sources, the news of Muhammad’s preparation to raid the Quraysh caravan reached Abu Sufyan. He was dreadfully alarmed. He was aware of the treaties that Muhammad had entered into with many tribes on the caravan route; there was a great possibility of a surprise attack by them as well. He, forthwith, sent Damdam b. Amr al-Ghifari to Mecca for help. When Damdam arrived at Mecca, he cut the nose of his camel, turned its saddle and announced Muhammad’s plan to attack the caravan of Abu Sufyan. Responding to his cry, Abu Jahl called upon all the Meccans to join in the rescue operation. At that time, Banu Kinanah and Banu Bakr tribes were in enmity with the Quraysh. So, they did not pay heed to Abu Jahl’s call. Taking full advantage of the Quraysh’s bad time, they, at first, decided to attack the Quraysh from behind, but in the end, the chief of the Kinanah tribe, Suraqa b. Malik decided not to betray the Quraysh. The Muslim biographer, like Ibn Ishaq calls this Suraqa an Iblis. When the Quraysh were assured of non-aggression from these two tribes, Abu Jahl and Amir ibn al-Hadrami (Amr ibn Hadrami’s brother; remember? Amr was killed by the Muslims at Nakhla) convinced the Meccans in favour of war with Muhammad. So, every able-bodied person from the Quraysh joined in, except for Abu Lahab. He sent, in his place, al-As b. Hisham (the maternal uncle of Umar b. Khattab) who owed him four thousand Dirhams that he could not pay back. Abu Lahab hired him to proxy-fight for him to clear his debt.
<br />While the Quraysh were readying for the war, Muhammad was completely unaware of the preparation of the Meccans to face him militarily. He was very confident that he will prevail and will accumulate the Quraysh booty.
<br />So, with much hope and great confidence, on Sunday, the 10th March, 624 CE (12th Ramadan, AH2), Muhammad, along with the three hundred and thirteen (313) (the number ranges from 307 to 318) Jihadists, marched out from Medina towards Badr. Ahead of the Muslims were two black flags, one carried by Ali ibn Talib and the other carried by an Ansar man. Seventy camels marched with them and the three hundred plus Muslim soldiers took turns to ride on them. They had only two horses with them. Muhammad kept Abu Lubaba in charge of upper Medina. Instead of the direct route to Mecca, to hide detection, he took an unusual route that passed by Irqul Zabya, Saffra and Dhafiran.
<br />On Monday, the 11th of March, Muhammad arrived near Saffra. He sent two spies, Basbas b. Amr al-Juhani and Adi b. Abu Zaghba to Badr for intelligence regarding any preparation being made for the reception of Abu Sufiyan at Badr and to ascertain the whereabouts of the Quraysh caravan. It was there that Muhammad expected to encounter the caravan and to make a sudden attack. While there, the spies overheard the conversation of two women near a well that the Quraysh caravan was expected within a day or two. They hurried to Muhammad to forward this important information.
<br />In the early morning of Tuesday, 12th of March, Abu Sufyan came in advance of the caravan and halted at the wadi (watering well) and got wind of the presence of Muhammad’s party by examining the distinct Medina camel droppings of Basbas and Adi. Abu Sufiyan was extremely worried at the sinister plot of Muhammad and he hurriedly went back to his main caravan; diverted it towards the coastal route, thus saving it from the pillage by Muhammad’s soldiers. In reality, Muhammad missed the caravan by a few hours only, Abu Sufyan himself went along with the caravan to ensure its safe arrival at Mecca. He sent a second courier, Qays b. Imea al-Qays to inform the advancing Meccan army of his decision to detour the Quraysh caravan and to forward the message that the danger was over. During this time, Muhammad was at Rooha and drank from a well there.
<br />On Wednesday, the 13th of March, this second courier of Abu Sufyan met the Meccan army led by Abu Jahl at Johfa. Abu Jahl, was proceeding to provide the added security for the threatened caravan. The courier told Abu Jahl that Abu Sufyan felt no necessity of bloodshed since the caravan was safe. He asked Abu Jahl and his men to return to Mecca. But Abu Jahl insisted on advancing forward to Badr, wishing to do some trading, as well as to enjoy some wining and dining there. The accompanying singing girls however, were sent back to Mecca. Two tribes of the Quraysh, B. Zohra (Muhammad’s mother’s tribe) and B. Adi (Umar’s tribe) also decided to return to Mecca.
<br />The remaining Meccan army marched forward and reached Badr in the evening of Thursday, 14th of March. They encamped on the far side of the Badr well and behind the mountain.
<br />Meanwhile, Muhammad was proceeding forward. And in the early morning of Thursday, the 14th of March, when he arrived at Dhafiran, not very far from Badr, to his chagrin, he received the news of the Quraysh army advancing to protect their richly laden caravan. He was quite frustrated at the prospect of a bloody war instead of an easy victory for booty. The bad news for the Jihadists was that the prized caravan had already passed.
<br />The news of the advancing Meccan army was completely unexpected to the Muslims. Muhammad himself was not sure if he should proceed further or not now that the booty had eluded them. Facing the dilemma of whether an attack against the Quraysh would constitute a breach of his covenant of protection with the Ansars (a pledge that stipulated that the Ansars protect Muhammad if he was attacked at Medina and its vicinity), Muhammad, in a meeting of his war council, sought the advice of all the Muslims, especially that of the Ansars. He was afraid that the Ansars might not protect him outside Medina. Abu Bakr and Umar called for an immediate rally. The people of Medina also pledged their support for the march. The leader of the Ansars (from Bani al-Aws), Sa’d b. Muadh promised that the Ansars would sink if Muhammad led them to the sea and plunged into it. Then all the Ansars pledged to fight with Muhammad. Deeply pleased, Muhammad asked his men to proceed. He promised a slaughter for the enemy. To please the booty-hungry Jihadists, he disclosed that Allah had promised them either the army or the caravan as per verse 8:7
<br />Trudging further, Muhammad, with his henchmen, arrived at Badr in the early morning of Thursday, ahead of the Meccan army, and camped there. A shelter from palm branches was built for him. He got hold of the water wells first. As per the advice of the war veteran, al-Hubab, Muhammad filled all the water wells except the one nearest to him. The Muslims then made a cistern and filled it with water. This clever strategy put the Muslims at a decisive advantage of complete control of the water supply. Thus, the enemy was now at the mercy of Muhammad’s soldiers if they needed water. And Muhammad’s army was ready to kill any Meccan who ventured to approach the cistern to drink from there.
<br />Soon after his very early morning arrival at Badr, Muhammad sought to gather accurate intelligence about the Meccan army. First he, along with Abu Bakr went out spying. They met a man on the road and inquired of him about the situation. The man would not tell the truth until Muhammad agreed to disclose his identity. So they (Muhammad and Abu Bakr) tried to gather more information about the Quraysh army through mendacity. The extracted information was not much use to Muhammad. In the evening, he despatched Ali and a few others to further survey the area surrounding a spring. There, they located two Quraysh slave water carriers. Ali and his companions abducted these two slaves and brought them to Muhammad. The slaves told the Muslims that they were the water carriers of the Quraysh army. This was bad news for the Muslims; for, they hoped that the slaves were from Abu Sufyan’s camp. After applying apposite torture to these two slaves, the Muslims extracted the information about the position and the probable strength of the Quraysh army. This information, along with the fact that the Quraysh had slaughtered nine camels on the first day and ten camels on the second day, gave Muhammad some idea about the probable size of the Quraysh army. He speculated that the Quraysh army must be between nine hundred (900) to one thousand (1 000) men strong. This guess was quite accurate; for there were nine hundred and fifty (950) Quraysh men. They were mounted on seven hundred (700) camels and one hundred (100) horses. When Muhammad learned about the nobles of the Quraysh present, he said, “Here Mecca has flung its dearest flesh and blood to you.”
<br />At nightfall, Muhammad, along with Abu Bakr returned to his lair and started praying to Allah for His succor. Sa’d b. Muadh kept a vigil at the entrance. The Muslims too, were weary due to the lengthy and arduous march they had to undertake for the last few days. Fatigue and exhaustion overcame them and soon they went into a deep and peaceful slumber. Then the rain came. It rained during the night but more heavily towards the Meccan camp. Due to the rain, the Wadi bed became soft but firm which was an advantage to the Muslims. This rain was alluded to in the Qur’an in verse 8:11 as a purification of Allah. At night, as mentioned in 8:45 Muhammad imagined the army of Quraysh to be weak.
<br />Both sides were restless until morning broke. At dawn, while Muhammad was organizing his men into ranks, a few thirsty Quraysh men approached the well for water. Muhammad prayed to Allah for their destruction.
<br />The Muslims hoisted three banners; one for the refugees, in the hands of Musab, one for the Khazarites, by al-Hobab and one for the Bani Aws by Sad ibn Muadh.
<br />The Quraysh also drew up their lines and started moving forward. However, they were divided on the policy of fighting against their kinsmen. Shayba and Utba, the two Quraysh chiefs strongly urged that the attack should be abandoned. It should be remembered that Utba was the father of Hind, the wife of Abu Sufyan b. Harb and Shayba was Utba’s brother (i.e., Hind’s uncle). They provided shelter to Muhammad while he (Muhammad) was driven out from Taif by the stone-pelting street boys. Utba and Shayba simply wanted the reparation (blood money) for the killing of their confederate (Amr b. al-Hadrami). So Utbah sent a message to Abu Jahl to retreat from his (Abu Jahl’s) cousin (i.e., Muhammad).
<br />One of Utba’s sons, Abu Hudhayfah was a new Jihadist, and he was with Muhammad. That was why Utbah did not want to fight with Muhammad-Abu Jahl propagated this and condemned the cowardice of Utba to fight the Muslim army. Amr b. Hadrami’s brother, Amir b. al-Hadrami exhorted his people to take revenge for the killing of his brother. So reluctantly, Utba agreed to proceed with the battle, but expressed his desire not to kill Muhammad notwithstanding the raging bitter enmity and hatred between the two sides. Just then Omayr, a Quraysh arrowman brought the news of the Muslim army’s preparation for a war. He proposed a peaceful settlement with the Muslim army but Abu Jahl rejected the proposal. So, the Quraysh army got ready for a fight. They moved slowly over the intervening sand hills that were made difficult from the previous night’s rain. However, as mentioned earlier, the rain brought an advantage to Muhammad by rendering the ground in front of Muhammad lighter and firmer to walk upon. Another disadvantage of the Quraysh was that they faced the rising sun before them while Muhammad’s army faced towards the west.
<br />As soon as Muhammad had finished organizing his army ranks, he faced the advancing column of the Quraysh appearing over the rising sands in front. While praying to Allah for His assistance so that his little army would not vanquish, he was very concerned and went inside his little hut for a consultation with Abu Bakr. To assure His unflinching aid, Allah revealed 8:46. This verse gave the encouragement to the Muslim soldiers to advance to victory. Another verse 2:42-44 was also revealed. Other important verses related to Badr battle were doubling the army of Medina in 3:18……etc.
<br />The Quraysh army now moved close, but the Muslim army did not move from their position which was at a much higher elevation than the Quraysh army and was, therefore, more advantageous to shoot arrows and spears at the enemy. Observing the strength of Quraysh army, Muhammad became nervous and started praying vigorously. This time, Allah sent him the assurance: like 20 for 200…..etc through verses 8:65, 66. Allah also forbade the Jihadists, in verses 8:15-16, from fleeing from a combat. In fact, ever since then, this provision has become a Sharia Law (Islamic Law) on combat (Reliance of The Traveller, p.659).
<br />
<br />While this preparation was going on, Hakim b. Hizam, followed by a few other of the Quraysh, went to drink water from the cistern that Muhammad had dug. Every Quraysh man who came to drink was killed on that day with the exception of Hakim b. Hizam. It is not clear why Muhammad had decided to spare the life Hakim b. Hizam. None of the biographers give a convincing reason for Muhammad’s mercy upon him. However, we learn that Hakim b. Hizam later became a Muslim. Being alarmed at the fate of thirsty Quraysh, Abd al-Aswad Makhzami from the Quraysh sought to destroy the trough that the Muslims had just built, and vowed to drink water from the cistern that Muhammad had dug. When he went out, and before he could reach the cistern, Hamzah attacked him and cut off his foot and half of his leg. Abd al-Aswad crawled with his gravely wounded body towards the cistern and flung himself in it and drank the water from the spring reservoir. Hamzah hit him again with a blow that killed him on the spot. The battle now began. It was Friday, the 15th of March, 624CE (17th Ramadan, AH2). Although it was the fasting month, none of the Jihadists, not even the Apostle of Allah, fasted during fighting.
<br />In the beginning, the three Quraysh, Utbah b. Rabiah, his brother Shaybah b. Rabiah and Utba’s son al-Walid challenged the Muslims for single combats with them. First, Utbah b. Rabiah, refusing to fight with the Ansars asked the Quraysh in Muhammad’s camp to fight him in a single combat. They wanted to fight only with the people from their own tribe, namely their cousins, from the sons of al-Muttalib. So, when three Medina citizens stepped forward Muhammad called them back and asked his kinsmen, the sons of Hashim to arise and fight instead. Following Muhammad’s instruction, Hamzah, Ali and Obaydah (the uncle and the cousin respectively of Muhammad) went for the battle. Hamza wore an Ostrich feather in his breast, and Ali wore a white plume (a feather of horse hair) in his helmet.
<br />Then Utba called his son, Walid, to arise and fight. He fought with Ali. It was a short combat. Ali mortally wounded Walid with his sword. When Utba moved forward, Hamza met him and killed him. Shayba now fought with Obaydah. Both of them were quite old. They battled for a while. At last, Shayba dealt a sword-cut on the leg of Obaydah that nearly severed his leg and brought him to the ground. Witnessing this, Hamza and Ali rushed on Shayba and killed him. Obaydah survived for a few days, then he died.
<br />The fighting then became general and a free-for-all. The first Muslim killed was Umar’s freed slave, Mihja, slain by Amir ibn al-Hadrami. Then Haritha b. Suraqah was killed. To incite his followers, Muhammad invoked the prospect of paradise to those who were slain. This motivated even a sixteen years-old boy, Umayr b. al-Humam, who was eating dates. He threw the dates away and joined in the fighting. The boy was simply surprised to learn from Muhammad that all he had to do to go to paradise was to join in the Jihad and be killed. Soon, he was killed. Muhammad now exhorted that Allah loves fanatic Jihadists. Hearing this, an extremist, Auf b. Harith, asked Muhammad: ‘O apostle of God, what makes the Lord laugh with joy at His servant? He answered, ”When he plunges into midst of the enemy without mail.” Auf drew off the mail-coat that was on him and threw it away: then he seized his sword and fought the enemy till he was slain." Whenever you watch on TV suicide bombers in action, remember those few words by the Prophet of mercy and you will surely understand what impelling force propels these fanatics to create the mind-boggling terror and to blow them apart.
<br />The battle raged. For further invigoration of the Jihadists, Muhammad stooped down, lifted a handful of pebbles and threw them towards the Quraysh, crying aloud, “May their faces be deformed.” Allah, by declaring that it was not the act of Muhammad but that of Allah in verse 8:17, fully approved Muhammad’s symbolic action. The Muslim army was now full of enthusiasm and in extreme fighting-vigour that the Quraysh army failed to withstand. As the fighting raged, Muhammad sent an instruction to his soldiers that Abul Bakhtari and al-Abbas, Muhammad’s two uncles were not to be killed. It is reported that al-Abbas was a secret agent of Islam at Mecca, but the reason to spare the life of Abul Bakhtari is not clear, although Ibn Ishak states that Abul Bkhtari was sympathetic to Muhammad when some pagans tormented him (Muhammad) at Ka’ba. When many Jihadists protested at this unexpected show of mercy for a few selected enemy combatants, Umar threatened to cut off their heads. Thus, the dissenters had no choice but to comply with their master’s request. Ibn Ishaq reports that, besides the general killing in the battle, four apostates were specifically targeted for slaughter. These four Quraysh embraced Islam but did not migrate to Medina with Muhammad because their family members obstructed their departure by confining them in their homes. Later, they left Islam and joined the Quraysh in Badr. Muhammad had no mercy for them. All of them were slain by the Jihadists. Muhammad even invented a verse (4:97) to justify their killing.
<br />004.097: When angels take the souls of those who die in sin against their souls, they say: "In what (plight) Were ye?" They reply: "Weak and oppressed Were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (From evil)?" Such men will find their abode in Hell,- What an evil refuge!
<br />The spirit and frenzy of killing among the Jihadists was so intense that Hazrat Umar killed his own maternal uncle, al-As b. Hisham b. al-Mughira. (Remember? He was proxy fighting for Abu Lahab, the great enemy of Islam!)
<br />While the fighting continued, Muhammad remained at his shelter with Abu Bakr praying to Allah for victory. He implored Allah to send His assistance to the Muslims. So Allah replied in 8:9 to assist Muhammad with thousands of angels! It was a stormy winter day with a ferocious gusty wind blowing around. Three strong blasts of severe storm lashed the battlefield, and Muhammad immediately ascribed them as the angels sent by Allah to help the Jihadists. He told his fighting men that the first blast was one thousand angels led by the archangel Gabriel, the second blast was one thousand angels led by the archangel Michael and the third blast was another one thousand angels led by the archangel Saraphel.. Thus, as confirmed in verse 3:124, Allah initially sent three thousand angel soldiers to help the Muslim fighters. When fighting became tougher Muhammad requested further reinforcement from his Allah and Allah immediately complied by sending another two thousand angels. Thus, as told in verse 3:125, in all, five thousand invisible angels from the almighty Allah, in addition to the three hundred plus Jihadists were required for the Muslim victory. The fanatic Jihadists claimed that the signs of the angels at Badr were white turbans. or were they yellow turbans?
<br />Here is a Hadith from Sahih Bukhari that says that Gabriel came down to help Muhammad:
<br />Volume 5, Book 59, Number 330:
<br />Narrated Ibn 'Abbas:
<br />The Prophet said on the day (of the battle) of Badr, "This is Gabriel holding the head of his horse and equipped with arms for the battle.”
<br />Thus, with the help of Gabriel the Quraysh started faltering. The heavy sands on which they stood impeded their movements. Some of their ranks gave way. Confusion raged and they started to retreat; began running and the Muslims were pressing after them to capture those of the Quraysh whom they did not kill in the battlefield. The Muslims followed their retreating steps, slaying or taking captive those that fell into their hands. The Quraysh, in their haste to escape, cast away their armour and abandoned their beasts of burden with all their camps and equipment. Seventy (some say forty-nine) Quraysh were killed and around the same number were taken prisoners. The Muslims lost only fourteen of their men, eight were Medina citizens and six were refugees. They also took many Quraysh nobles as captives. Muhammad gave orders not to kill his uncle al-Abbas. When Abu Hudhayfah (remember? his father, Utbah bin Rabiah was killed by Ali) protested about Muhammad’s double- standard and wanted to kill al-Abbas, while Umar threatened to cut-off the head of Abu Hudhayfah. The Muslim soldiers caught a fleeing Abu al-Bakhtari (another uncle of Muhammad) along with his rider companion. The Jihadists agreed to spare the life of al-Bakhtari (as per Muhammad’s instruction) but not the life of his companion. When Bakhtari sought to protect the life of his companion rider the Muslims declined. So Bakhtari fought the Muslim and was killed. This news was brought to Muhammad.
<br />In all, the Muslims took seventy (some say forty-four) Quraysh as captives. Sa’d b. Muadh wanted to kill all the prisoners, saying, “This was the first defeat inflicted by Allah on the polytheists, and killing the prisoners would have been more pleasing to me than sparing them.” However, the prisoners were distributed to the Muslims for their safe keeping until Muhammad returned to Medina.
<br />There is a heart-wrenching tale of how cruelly the Jihadists treated some captives. Umayah b. Khalaf was a polytheist, but he was a friend of Abd Umar, the new convert to Islam. Therefore, Umayah and his son Ali volunteered Abd Umar to become the prisoner of a Muslim. The famous Jihadist, Abd al Rahman b. Awf took charge of him in the expectation of a large ransom. It is reported that Umayah used to torment Bilal, the well-known Negro crier of Islamic prayer calls. When Bilal saw that Umayah and his son Ali were being led away by Abd al Rahman b. Awf, he shouted out to the Muslims to kill his former tormentor. Abd Rahman b. Awf immediately repudiated Bilal by calling him (Bilal) the son of a black woman and commanded him not to kill Umayamah and his young son, Ali. However, this plea of Abd al Rahman fell on deaf ears. On the cry of Bilal, other Muslims hacked Umayyah b. Khalaf and his son Ali to death and cut them into pieces. Abd al Rahman b Awf then cursed Bilal for killing his captive as he missed the opportunity of ransoming his captives (Umayyah b. Khalaf and his son).
<br />Muhammad’s son-in-law, Abu al-Aas was also taken a prisoner. Khadija (Muhammad’s first wife) was his aunt. His mother was Hala d. Khuwaylid. Khadija used to regard him as her own son. Abu al-Aas did not embrace Islam and refused to divorce his wife Zaynab, Muhammad’s eldest daughter. He joined the Quraysh in the march against Muhammad at Badr.
<br />The other famous Quraysh taken as captive were: Amr, Abu Sufyan’s son (not from Hind but from another wife of Abu Sufyan b. Harb) and Amir b. Al-Hadrami, Abu Sufyan’s close friend. Another son of Abu Sufyan, Hanzala was killed at Badr.
<br />As soon as the battle was over, there was widespread plundering by the Muslim soldiers. The Jihadists also told the incredible story that the heads of polytheists would fall off before a Muslim’s sword touched them. This they ascribed as help from the angels.
<br />Abu Jahl, one of Muhammad’s uncles, was an implacable foe of Muhammad. Muhammad had such an unrelenting hatred for him that he gave him the appellation, Abu Jahl (“father of folly”) to his original respectable name of Abul Hakam (“father of wisdom”). Not being satisfied with such a sordid act, Muhammad wanted Abu Jahl to be killed. To carry out Muhammad’s instruction, Muadh b. Amr, along with two Medina youths, Auf b. Afra and Muwawwidh b. Afra, the two sons of Afra, set out to search and slay Abu Jahl. Muadh found Abu Jahl in a thicket and attacked him. He brought Abu Jahl to the ground by a blow that cut Abu Jahl’s leg into two. Abu Jahl’s son, Ikrima struck Muadh and severed one of his arms, hanging only by the skin. Muadh then put his foot on the hanging arm, pulled it off, and went on fighting until the extreme pain forced him to quit the fight. At that time Muwawwidh b. Afra and his brother Auf b. Afra arrived at the site and killed the mortally wounded Abu Jahl. After the killing of Abu Jahl, they went back to fight the Quraysh and themselves were killed. When the news of a dying Abu Jahl reached Muhammad, he instructed his servant, Abd Allah b. Masud to search for Abu Jahl’s corpse. Abd Allah b. Masud went out and found a dying Abu Jahl in the shrub grasping for his last breath. Abu Jahl was still breathing when Muhammad’s servant, Abd Allah ran up and cut off his head and carried it to his master. Gloating from victory, Muhammad said, “The head of the enemy of Allah.” Abd Allah then cast the bloody head of Abu Jahl at his pitiless master’s feet. Muhammad said, “It is more acceptable to me than the choicest camels in all Arabia.” Then Muhammad rewarded Abd Allah b. Masud with the sword of murdered Abu Jahl. Sunaan Abu Dawud records it in this way:
<br />Book 14, Number 2716:
<br />Narrated Abdullah ibn Mas'ud:
<br />At the battle of Badr the Apostle of Allah gave me Abu Jahl's sword, as I had killed him.
<br />We read in Sahih Bukhari that two boys killed Abu Jahl and Muhammad rewarded them. Here is the Hadith from Sahih Bukhari:
<br />Volume 4, Book 53, Number 369:
<br />Narrated 'Abdur-Rahman bin 'Auf:
<br />While I was standing in the row on the day (of the battle) of Badr, I looked to my right and my left and saw two young Ansari boys, and I wished I had been stronger than they. One of them called my attention saying, "O Uncle! Do you know Abu Jahl?" I said, "Yes, what do you want from him, O my nephew?" He said, "I have been informed that he abuses Allah's Apostle. By Him in Whose Hands my life is, if I should see him, then my body will not leave his body till either of us meet his fate." I was astonished at that talk. Then the other boy called my attention saying the same as the other had said. After a while I saw Abu Jahl walking amongst the people. I said (to the boys), "Look! This is the man you asked me about." So, both of them attacked him with their swords and struck him to death and returned to Allah'S Apostle to inform him of that. Allah's Apostle asked, "Which of you has killed him?" Each of them said, "I Have killed him." Allah's Apostle asked, "Have you cleaned your swords?" They said, "No. " He then looked at their swords and said, "No doubt, you both have killed him and the spoils of the deceased will be given to Muadh bin Amr bin Al-Jamuh." The two boys were Muadh bin 'Afra and Muadh bin Amr bin Al-Jamuh.
<br />My guess is that those two boys referred in the above Hadith were the two sons of Afra. Here is another Hadith from Sahih Bukhari on the last few moments of Abu Jahl:
<br />Volume 5, Book 59, Number 300:
<br />Narrated Anas:
<br />The Prophet said, "Who will go and see what has happened to Abu Jahl?" Ibn Mas'ud went and found that the two sons of 'Afra had struck him fatally (and he was in his last breaths). 'Abdullah bin Mas'ud said, "Are you Abu Jahl?" And took him by the beard. Abu Jahl said, "Can there be a man superior to one you have killed or one whom his own folk have killed?"
<br />The battle over, Muhammad gave orders that all the enemy corpses, including that of Abu Jahl and his severed head, be thrown into a well. Twenty-four dead bodies of the infidels were thrown in this filthy well. (See Sahih Bukhari, vol. 5, book 59, number 314.) When this was duly done, he stood at the well, talked to the corpses of the Quraysh, haranguing them for their folly, disbelief and for rejecting him as the messenger of Allah. When the Muslims asked him if the dead could hear, Muhammad replied that the dead could indeed hear better than the living, except that the deceased could not reply. Umayyah b. Khalaf’s body was not thrown into the well. His body started decaying. So they covered it with stones. Sahih Bukhari records:
<br />Volume 2, Book 23, Number 452:
<br />Narrated Ibn 'Umar:
<br />The Prophet looked at the people of the well (the well in which the bodies of the pagans killed in the Battle of Badr were thrown) and said, "Have you found true what your Lord promised you?" Somebody said to him, "You are addressing dead people." He replied, "You do not hear better than they but they cannot reply."
<br />Among the pile of dead bodies was the corpse of Utba b. Rabiah, the father of Abu Hudhayfa, the newly recruited Islamic Jihadist. When Muhammad observed some sadness in Hudhayfa’s face he blessed him, thinking that Hudhayfah was probably saddened by his father’s death. On this, the Jihadi son of Utba replied that his sadness was due to the unbelief of his father and not for his death! The Muslim son of Utbah, Hudhayfah regretted that his father did not embrace Islam after all!! Such was the blind devotion and resolve of the Jihadists to fanaticism.
<br />These obsequies of the infidels done, the Muslims remained in the battlefield until the end of the day. Then they carried their dead and wounded and retired to a valley, several miles from Badr, and buried their slain comrades there. Now was the time to wrangle over war booty. When the rest of the Quraysh army disappeared, the Muslims engaged themselves in the gathering of spoils. Muhammad promised every Jihadist that he could keep the booty he (the Jihadist) took personally. Thus, every Jihadist was allowed to retain the plunder of those whom he had killed with his own hands. Those who did not fight directly, but protected Muhammad also wanted equal share of the booty. Some people complained that Muhammad had taken a beautiful red vestment (official garment) without the knowledge of others. So, Allah revealed the verse 3:161:“It is not for a Prophet to conceal booty……..,” exonerating Muhammad of any embezzlement of war spoils. A dispute arose as to the distribution of spoils regarding who gets more and who gets less. Muhammad had to intervene with a revelation (8:41) from Allah. In this verse, the almighty proclaimed one-fifth booty is to be set-aside for Him and His dearest Prophet. Muhammad also prided himself that booty was made lawful only to him and not to other Prophets, as he was the most favourite of Allah. In accordance with this command of Allah, the rest of the spoils were gathered into a common stock for a fair distribution later, and Abdullah b. Ka’b, an officer, was appointed the guardian of the spoils. The Muslim army then started their return march to Medina.
<br />The next day, the spoils were divided under a tree near Saffra. Everyone got equal share after one-fifth was set-aside for Muhammad. Horsemen received each two extra portions for their horses. Every man got a camel, a leather couch or some other item. Muhammad took as booty the famous camel of Abu Jahl. He later used it for conducting raids and as a stud for breeding camels. Reciting verse 55:45 and ascribing this booty as a gift from Allah, he also took the sword, Dhu al-Faqr belonging Munabbih b. al-Hajjaj. As per the spoil distribution rule, he also had the exclusive right to choose his most favourite item before they were duly disbursed. The captives were also re-distributed among Muhammad’s companions for their fate to be decided at Medina.
<br />The true blood-thirsty character of Muhammad was unveiled when the Muslim soldiers halted at Saffra. While distributing the captives, Muhammad recognised al-Nadr b. al-Harith, a Quraysh poet whom the Jihadists had captured. While Muhammad was at Mecca, al-Nadr composed verses that were superior to the Qur’an. Muhammad was greatly enraged by al-Nadr’s compositions. As alluded to in verse 8:31 (Dashti, p.47), Al-Nadr b. al-Harith also criticized Qur’anic verses by uttering that they (the verses) were only fables of the ancients, that the Meccans had heard similar verses before.Muhammad had no kindness for al-Nadr. To quench his thirst for revenge, the Prophet of mercy gave orders that the hapless al-Nadr be killed. Ali carried out Muhammad’s order by beheading al-Nadr at Saffra, right in front of Muhammad. This was the tolerance Allah’s best creation had for his opponents who dared to challenge him intellectually. Rodinson writes that Muhammad was extremely sensitive to intellectual attack on him. Having finished his critic, a satisfied Muhammad now gave order to march ahead for Medina.
<br />Two days later, the Muslim army stopped at Irqu’l-Zabya, midway between Badr and Medina. Here Allah’s Apostle wanted to extinguish further, his lust for blood and retribution. Uqbah b. Abi Muyat, another prisoner, whose daughter was married to Abu Sufyan b. Harb’s son, ‘Amr b. Abi Sufyan, was ordered out for execution. The ‘offender’ pleaded for mercy in the name of his little daughter. But Muhammad had no mercy for him. What did Uqba do to deserve such a terrible punishment from the Prophet of compassion and kindness? Muhammad claimed that Uqba tormented him when he preached his religion of love and compassion (Islam) at Ka’ba. Without showing even an atom of pity or kindness to his fallen foe, Muhammad ordered the killing of Uqba. This is how it is described by Ibn Ishaq: “When the apostle ordered him to be killed ‘Uqba said, ‘But who will look after my children, O Muhammad?’ ‘Hell’, he said, and ‘Asim b. Thabit b. Abul-Aqlah al-Ansari killed him according to what Abu ‘Ubayda b. Muhammad b. ‘Ammar b. Yasir told me.” Some biographers note that it was Ali who killed Uqba.
<br />On the killing of those two prisoners, Rodinson (Rodinson, p.168) writes, “On the other hand he gave free rein to his anger against two men who had attacked him on an intellectual level. They had studied Jewish and Persian sources and had asked him awkward questions. They had scoffed at him and his divine messages. They could look for no mercy.”
<br />Two additional prisoners were also killed; they were: Naufal b. Khuweilid whom Ali killed and Mabad b. Wahb whom Umar beheaded. It is reported that the latter refused to accept his defeat and praised al-Lat and al-Uzza (two idols) in the presence of Muhammad. The reason of killing Naufal is not known. So, in all, seven prisoners were slaughtered before the Muslim army, along with the rest of the prisoners arrived at Medina.
<br />To spread the news of Muslim victory at Badr, Muhammad now dispatched Zayd b. Harith to Medina ahead of the arrival of the Muslim army contingent. When Zayd arrived at Medina, he heard the news of the death of Ruqayyah, Muhammad’s daughter. People were preparing the burial of her when Zayd arrived at Medina with the sweet news of Muslim’s triumph at Badr.
<br />On the next day, Muhammad arrived at Medina with the war booty and received the sad news of the death and burial of his daughter Ruqyyah during his absence. As mentioned before, Ruqayyah’s husband, Uthman b. Affan, could not join in the plunder due to his wife’s illness. Nevertheless, Muhammad rewarded his mourning son-in-law in the equal share of the spoils. A few months later, Uthman married Muhammad’s last unmarried daughter, Umm Kulthum, who was previously married to a son of Abu Lahab, then became separated from him. When the remaining people of Medina congratulated the Jihadists for their good catch, the Jihadists gloated over the slaughtering of the polytheists. Many Jihadists even admitted that slaughtering the infidels was good fun.
<br />In the evening of next day, the rest of the Jihadists, along with the captives arrived at Medina. Watching the crestfallen, haggard, pitiful and depressed captives, many Medinites were sorrowful for them. After all, many of these manacled prisoners were their kith and kin, their own flesh and blood. A glimpse of this flow of compassion is observed from the sympathy that Muhammad’s second wife, Sauda showed to a prisoner. Sauda had gone to comfort the lamentation of a family member of Afra, a citizen of Medina who had lost two sons in Badr, as mentioned earlier. On her return, she found Abu Yazid Suhayl b. Amr, the brother of her late husband (i.e., her brother-in law), now a prisoner, standing by her house with his hands tied behind his neck. Sauda preferred that instead of being caught a captive by Muhammad, Abu Yazid should have chosen an honorable death. However, Muhammad admonished her for saying such words. Filled with pity and compassion, she wanted to loosen the captive’s bound hands. When she sought Muhammad’s approval, a stern Muhammad asked her not to do that. We also learn from her narration that during this period, the women of Arabia did not wear any veil (Hijab) and they were free to move on their own. Her depiction of the fierce nature of Muhammad also exposes the myth that Muhammad’s relation with his wives was cordial and loving; for, Sauda clearly said that she was deeply scared of Muhammad. Here is her own words: “Suddenly the Prophet’s voice startled me: ‘Sauda would you stir up trouble against God and his apostle?’ I said, “By God, I could hardly contain myself when I saw Abu Yazid in this state and that is I said what I did.”’
<br />
<br />Nonetheless, overall, the people of Medina treated the prisoners with some kindness. They were given food and shelter and were not tortured, though it is reported that Hazrat Umar wanted to pull out Suhayl’s (another prisoner) teeth by saying to the messenger of Allah: ‘Let me pull out Suhayl’s two front teeth; his tongue will stick out and he will never be able to speak against you.’ But Muhammad objected to any such mutilation of the prisoners. The good treatment of the Meccan prisoners was also in the interest of their Muslim captors if they (the Muslims) wanted good ransoms from the captives’ relatives-they knew this truth. The Muslims were quite prudent on this and due to the kindness shown by the Muslims of Medina; a few of the poor prisoners accepted Islam and stayed in Medina, it is claimed. It is reported that when Muhammad ordered that all prisoners be fettered, al-Abbas, Muhammad’s uncle, was also chained. Muhammad had a sleepless night till his followers unchained al-Abbas.
<br />Once the euphoria of the victory of Muslim army was over, it was time to settle the affair of prisoners of war. As mentioned previously, right from the beginning the fanatic Jihadist, Sa’d b. Muadah was in favor of slaughtering all the captives that the Muslims had in their hands. Hazrat Umar also wanted to behead all the captives, suggesting that brother kill brother, and Abu Rawaha wanted to burn them alive. Muhammad was quite indecisive on this. At first, he too, wanted to kill the prisoners excepting a few. Abu Bakr suggested taking ransoms from them. Suddenly, Muhammad found some merit in what Abu Bakr had proposed. He found a good opportunity in raising money for his poverty-stricken followers. Immediately, he claimed that Allah (via Gabriel) had sent down verse 8:67, permitting him to take ransom after a wide slaughter, and verse 8:68, permitting him to enjoy booty. These two verses made a compromise between a complete annihilation of the captives and taking ransoms for their release.
<br />Foremost in Muhammad’s mind was Abu al-Aas, his son-in-law, who, as written before, became a captive of the Muslims. When Muhammad’s eldest daughter Zaynab (i.e., Abu al-Aas’ wife who was living in Mecca), heard of her husband’s capture, she sent money and Khadijah’s (her mother, and Muhammad’s first wife) necklace as ransom for the release of her husband. At last, Muhammad’s heart was softened (albeit, a little bit) when he saw the necklace of his deceased wife, Khadijah. He was certainly concerned, thinking about Abu al-Aas and his daughter. Next morning, in his mosque, he sought the opinion of his Jihadist followers on this matter. They unanimously agreed that Abu al-Aas be set free without any ransom and be allowed to return to Mecca. Muhammad was greatly relieved and freed Abu al-Aas, but with the condition that upon his arrival at Mecca, Abu al-Aas must divorce Zaynab and send her to Medina to join her father. Abu al-Aas promised that he would let Zaynab return to Muhammad at Medina and, indeed, upon his arrival at Mecca, he did exactly what he promised. He made arrangements for Zaynab to leave Mecca. At that time, Hind (Abu Sufyan’s wife) was friendly with Zaynab. Despite the bitter enmity between Muhammad and Abu Sufyan, Hind volunteered to provide any material help that Zaynab needed to escape to her father. But Zaynab thought it was prudent to keep her plan of escape a secret. So, at an opportune time, Zaynab borrowed a camel to leave for Medina. Her brother-in-law accompanied her. Learning the departure of Zaynab, two Quraysh pursued Zaynab’s camel and caught up with her at Dhu Tuwa. One Quraysh, Habbar b. al-Aswad threatened her with a spear. Zaynab was pregnant at that time. It is reported that she fell down from the camel and had a miscarriage. Then Habbar tormented Zaynab, but Abu Sufyan intervened to let her escape from the harassment of Habbar. Abu Sufyan did not bear any vengeance whatsoever against Muhammad’s daughter Zaynab, and advised her to leave Mecca secretly. So, after a few days, when all the din and bustle of Badr had subsided, Zaynab surreptitiously escaped Mecca at night.
<br />Next, to be decided was the fate of al-Abbas, Muhammad’s uncle. The Jihadists brought a naked al-Abbas in front of Muhammad. Muhammad at first, had to find some clothing for his undressed uncle. Here is the Hadith from Sahih Bukhari on this:
<br />Volume 4, Book 52, Number 252:
<br />Narrated Jabir bin 'Abdullah:
<br />When it was the day (of the battle) of Badr, prisoners of war were brought including Al-Abbas who was undressed. The Prophet looked for a shirt for him. It was found that the shirt of 'Abdullah bin Ubai would do, so the Prophet let him wear it. That was the reason why the Prophet took off and gave his own shirt to 'Abdullah. (The narrator adds, "He had done the Prophet some favor for which the Prophet liked to reward him.")
<br />Because al-Abbas was a wealthy man Muhammad stipulated that al-Abbas should ransom himself as well as his nephews and his confederates. On this, al-Abbas claimed that he was a silent Muslim; that he was forced to fight against the Muslims. Muhammad still wanted ransom from al-Abbas. In fact, Muhammad owed a good amount of money to al-Abbas, but when al-Abbas insisted that that debt should be used as ransom, Muhammad declined. Such was the greed for money by the Prophet of mercy. In the end, Muhammad took 20 ounces of gold (about US$ 8,000 in to-day’s money) from al-Abbas for his release.
<br />At first, the Quraysh played it cool in ransoming their captives so that the Muslims did not demand high prices for the release of them. Abu Sufyan refused to pay any ransom for his son ‘Amr. When a Muslim, Sa’d b. al-Numan, went to perform Umra, Abu Sufyan held him hostage in exchange for his son, Amr. Muhammad had no choice but to set free ‘Amr b. Abi Sufyan for the release of Sa’d. Muhammad insisted on a high ransom for a Meccan because his son was a rich merchant. The son paid a ransom of 4,000 Dirhams (please calculate in US$, using the conversion mentioned below) for his father’s release.
<br />Overall, Muhammad received a large sum of money as a ransom for the Quraysh prisoners. The ransom money for a prisoner varied from one thousand Dirhams to as much as four thousand Dirhams. It is reported that the Quraysh paid 250,000 Dirhams [yes, a cool quarter of a million Dirhams; take out your calculator and estimate how much it is in to-day’s money; use the conversion of one Dirham = 1/10 Dinar; one Dinar = 4.235 grams of gold; and in case you have forgotten, one ounce = 32.1 grams] as ransom to free their kith and kin who were taken as prisoners at Badr II. The average ransom for a prisoner was four thousand (4,000) Dirhams. Sahih Bukhari states that besides booty and ransom money for the captives, each Jihadi received a pension of five thousand (5,000) Dirhams per year. Here is the Hadith from Sahih Bukhari:
<br />Volume 5, Book 59, Number 357:
<br />Narrated Qais:
<br />The Badr warriors were given five thousand (Dirhams) each, yearly. 'Umar said, "I will surely give them more than what I will give to others."
<br />Some prisoners who did not have the means to pay a ransom volunteered to teach ten Muslim boys the skill of reading and writing for each such prisoner. When their tuition was complete, the prisoner was then released. Zayd ibn Thabit, the poet (later, Muhammad’s secretary) is said to have learned writing this way. This tells us that the Meccan people were, in general, literate while the Medina followers of Muhammad were mostly illiterate; still, the Muslims called the Meccans ‘ignorant’!
<br />The victory at Badr opened a new chapter in the propagation of the nascent faith of Islam. Realizing the power of the sword, Muhammad was now convinced that for his fascistic doctrine to triumph, he must win militarily. Thus, from now on, sword became the language of Islam (observe the national flag of Saudi Arabia closely) and engaging in warfare for booty and captives became the modus operandi of the new Jihadists for their survival and material enrichment. Commenting on this, Maxine Rodinson writes that the only motive for Badr II was booty. The victory at Badr became a rallying point for Muhammad’s religion, and to the disbelievers Islam now became associated with fear, terror, plunder and bloodshed. On the other hand, the Quraysh and the polytheists also recognized the need for a decisive military victory to contain the spread of menacing Islam.
<br />Continued in Chapter 4
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<br />Chapter Four
<br />‘Defined in Psychological terms, a fanatic is a man who consciously overcompensates a secret doubt’---Aldous Huxley (1894-1963)
<br />Terror Ten
<br />The Murder of Asma bt. Marwan at Medina by Umayr b. Adiy al-Khatmi -March, 624CE
<br />Immediately after his return from the victory at Badr, Muhammad felt strong enough to put a halt to his critics who were displeased that his arrival at Medina, along with his horde of marauding Jihadists had caused fear and serious divisions among the Medinites. Many Jews were greatly disturbed at the prospect of a militarily strong army of the Muslims and feared that they might be Muhammad’s next victims, because they (the Jews) possessed great wealth. During those days, the most successful method of hurling epithets and criticisms to opponents was through poems. Therefore, poets in those days were what journalists are today. One such poetess was Asma bint Marwan. She belonged to the B. Aws and did not hide her dislike for Islam. She was married to Yazid b. Zayd, a man of Banu Khatma and had five sons and a suckling infant. Some authors suggest that her father was a Jew. After the Badr war, she composed some satirical poems. The verses spread from mouth to mouth and finally reached the ears of the Muslims and they were greatly offended. Muhammad could not at all endure satire or vituperation. Therefore, an incensed Muhammad decided that it was time to get rid of her.
<br />In his mosque, at night, Muhammad sought a volunteer to assassinate Asma bt. Marwan. A blind man, Umayr b. Adiy al-Khatmi, belonging to the same tribe as Asma’s husband (i.e., Banu Khatma) stood up to complete the job. In the dead of night he crept into her apartment. Her little children then surrounded Asma while she slept. Hugging her bosom was her infant, suckling her breast. The blind man, feeling stealthily with his hand, removed the infant from her breast and plunged his sword in her belly with such a force that it passed through her back. This severe blow killed Asma on the spot. It was just five days before the end of the month of the sacred month of fasting, Ramadan when Muslims are not supposed to shed blood.
<br />After murdering Asma, next morning, the killer Umayr went to pray in the mosque while Muhammad was there. Muhammad was quite anxious to learn if the mission of Umayr was a success or not. He said to Umayr, the killer “Have you slain the daughter of Marwan?’ Commenting on this Ibn S’ad writes, “This was the word that was first heard from the Apostle of Allah, may Allah bless him.” When Umayr replied that the job had been carried out with success, Muhammad said, “You have helped God and His apostle, O ‘Umayr!’ When Umayr asked if he would have to bear any evil consequences, the apostle said, “Two goats won’t butt their heads about her.” Muhammad then praised Umayr in front of all gathered for prayer for his act of murder, and Umayr went back to his people. (Note: Some biographers suggest that Omayr was Asma’s former husband). Five days later, the Muslims celebrated the first Eid (the end of fasting)!
<br />When Omayr, the killer returned to Upper Medina, he passed the sons of Asma who were burying theirs slain mother. They accused Umayr of murder of their mother. Without hesitation, Umayr admitted the accusation boastfully and threatened to kill the whole family if they dared to repeat the lampoons that their mother had composed deriding the Prophet of mercy. This threat of terror worked wonderfully. The entire tribe of Asma’s husband (i.e., Banu Khatma) who secretly hated Islam, now openly professed their adherence, just to save their lives. Ibn Ishak writes, “That was the first day that Islam became powerful among B. Khatma. The day after Bint Marwan was killed the men of B. Khatma became Muslims because they saw the power of Islam”.
<br />Muhammad and his followers were now convinced that terror, plunder, political murder do, indeed, work for Islam.
<br />Terror Eleven
<br />The Murder of Abu Afak at Medina by Salim b. ‘Umayr-April, 624CE
<br />Abu Afak, a Jew of Medina was a very old man, about 120 years old. He was active in the opposition of Muhammad’s religion. He too composed some satirical verses that annoyed the Muslims. One month after his victory at Badr, Muhammad showed his limit of tolerance to his intellectual opposition by expressing his wish to eliminate this old man. At his mosque, the apostle of Allah sought the service of a volunteer killer, saying, ‘Who will deal with this rascal for me?’
<br />A convert by the name of Salim b.‘Umayr, brother of B. ‘Amr b.’Auf from the B. Amr tribe came forward to do the job. He killed Abu Afak with one blow of his sword when the latter slept outside his house. (Some say that Abu Afak was murdered first then Asma). Ibn S’ad describes this gruesome murder in this way:
<br />“He waited for an opportunity until a hot night came, and Abu ‘Afak slept in an open place. Salim b. ‘Umayr knew it, so he placed the sword on his liver and pressed it till it reached his bed. The enemy of Allah screamed and the people, who were his followers rushed him, took him to his house and interred him.”
<br />This perfidious murder alarmed all those in Medina who did not like Muhammad and his religion. The Jews were utterly terrified.
<br />Terror Twelve
<br />The Affair of al-Sawiq at Qarkarat al-Qudr by Muhammad-April, 624CE
<br />This operation was a small reconnaissance by the Quraysh to gauge the strength and preparedness of Muhammad to launch further attacks on the Meccans. After suffering the ignominious defeat at Badr II at the hands of the emerging force of the Islamic Jihadists, Abu Sufyan b Harb, the Quraysh leader vowed not to touch women until he had destroyed the tribes of al-Aws and al-Khazraj. He gathered two hundred mounted followers, took the eastern road through the Nejd and secretly arrived by night, at the settlement of B. Nadir, a Jewish tribe. However, the Jewish chief, Huwey refused him admission to the Jewish quarters. So, Abu Sufyan took refuge with Sallam b. Mishkan (also known as Abu Rafi), another leading man of B. Nadir Jews. Sallam offered Abu Sufyan’s party a hospitable welcome at night, furnishing Abu Sufyan with the intelligence regarding Medina. At dawn, Abu Sufyan moved forward stealthily and arrived at the corn fields and palm gardens of Urayd, a place about two or three miles to the north-east of Medina. He burnt these farms and killed two farmers there. Then he returned to Mecca. Meanwhile, the news spread in Medina and the Muslims were alarmed. Muhammad followed in hot pursuit the Abu Sufyan’s army and went as far as Qarkarat al-Qudr. However, it was a fruitless pursuit. The Muslims collected some of the provisions thrown away by the Quraysh men on their return journey to Mecca to lighten the burden on their horses. The Muslims brought back the provision that was mostly barley and as such, it is called the affair of Sawiq.
<br />Terror Thirteen
<br />Raid at Qarkarat al-Qudr Against the Ghatafan and Banu Sulaym led by Muhammad-May, 624CE
<br />This expedition was taken against the nomad tribes of Sulaym and Ghatafan who inhabited the plains of Nejd, to the east of Medina. These tribes belonged to the same stock of the Quraysh and were probably incited by Abu Sufyan to commit a plunder upon Medina. Muhammad came to learn about this impending attack through intelligence. So, he hastened to surprise them. He took two hundred men and reached at Qarkarat al-Qudr but found the place deserted, except for a herd of five hundred camels under the charge of a single boy. Muhammad took the five hundred camels as booty and divided them amongst his men, taking one-fifth for himself as per Islamic rule on plunder (How much one camel is worth? My guess is about US$ 300 each. So this plunder was about US$ 150,000). That meant, from this raid, he took one hundred camels (i.e., equivalent US$ 30,000) for himself. Other Jihadists received two camels each. The camel boy was taken as a captive but was released after he accepted Islam. Muhammad, after leading this raid, stayed at Qarkarat al-Qudr for three nights and returned to Medina without any fight. After returning to Medina he accepted all ransoms for the Quraysh prisoners from Badr II war.
<br />This handsome ransom from the Quraysh captives and the camels from the Qarkarat al-Qudr plunder made him quite rich indeed in a very short time; thus alleviating, at least temporarily, his and his followers immediate pecuniary hardship. There was now a convincing reason to stick to Islam, if one wanted to benefit materially!
<br />Nonetheless, this booty was not ample to satisfy the enormous appetite for wealth by the newly recruited Jihadists. Muhammad was now looking forward to a far more pelf that he knew very well that only the Jews in Medina could supply. Feeling a sense of physical strength from his fanatical followers, he was eagerly waiting for an opportunity to lay a siege on the Jews and grab their land and property. Very soon, such an opportunity came up.
<br />Terror Fourteen
<br />The Ethnic Cleansing of Banu Quaynuqa Jews from Medina by Muhammad-July, 624CE
<br />As written previously, with the decisive victory at Badr II and after the assassination of most of his intellectual critics at Medina, Muhammad quickly realized that it was time to prove ‘might is right.’ He knew rather well, that the only people who stood, as a stumbling block on his dream of establishing his and his Allah’s authority in Medina were the Jews. These Jews were mostly successful owners of orchards on the outskirts of Medina. Many of them were artisans, craftsmen, jewelers and merchants. They were a wealthy, prosperous community, living in their fortified quarters on the suburbs of Medina in harmony with the populace of Medina city. The most prominent among these Jews were the Banu Quaynuqa, Banu Nadir and Banu Qurayza. When Muhammad migrated to Medina these Jewish clans made a covenant with him to live in tranquility and harmony and to aid him, should any attack fell on him. Nonetheless, his victory at Badr II and his brutal killing of many Meccan polytheists unnerved the Jews and they feared an attack on them any time soon. They were absolutely correct. Muhammad was now in a mood to renounce all his treaties with the Jews and conduct plunder on them, to siege their fertile, productive land and their exquisite wealth. In fact, Gabriel brought the decree (8:58) from Allah that he (Muhammad) was free to break treaty with the Jews. With Allah on his side, Muhammad started to threaten the B. Qaynuqa Jews with the consequence of Badr II unless they accepted Islam. B. Qaynuqa Jews were the weakest of all the Jewish tribes in Medina. This is what the prophet of ‘religious tolerance’ told the B. Qaynuqa Jews in their market:
<br />“O Jews, beware lest God bring on you the like of the retribution which he brought on Quraysh. Accept Islam, for you know that I am a prophet sent by God. You will find this in your scriptures and in God’s covenant with you.”
<br />Hearing Muhammad’s harangue, the B. Qaynuqa Jews retaliated by ignoring his plea for Islam and challenged Muhammad to face them militarily. This is what they replied to Muhammad:
<br />“Muhammad, do you think that we are like your people? Do not be deluded by the fact that you met a people with no knowledge of war and that you made good use of your opportunity. By God, if you fight us you will know that we are real men!”
<br />Then Muhammad demanded Jizya tax from the Jews but the Jews disparaged Muhammad by saying that His Allah was poor. An angry Allah, in verse 3:181, immediately promised His retribution to the Jews.
<br />The show of defiance was a fatal error on the part of B. Qaynuqa; for, this display of insolence by the Jews was good enough reason for Muhammad and his over-eager, booty-hungry Jihadists to wait to conduct an attack on them. Allah also revealed verse 3:12, 13, assuring Muhammad of his victory against the Jews. In addition, the Muslims also complained of sowing discord between the B. Aws and B. Khazraj by the Jews by narrating the battle of Buath, in which these two tribes fought fiercely. It was during this time that Allah forbade, in verse 5:57, to engage in friendship by the Muslims with the Jews and the Christians. While this hostility between the Muslims and the Jews was simmering, an incident took place that gave Muhammad the opportunity he was patiently waiting to lay an attack on the Jews. The incident was as follows:
<br />An Arab girl, married to a Muslim convert of Medina went to the Jewish shop of a goldsmith in the market place of Qaynuqa. While waiting for some ornaments, she sat down. A silly neighbor secretly pinned the lower hem of her skirt. When she arose, the awkward expose made everyone laugh. She screamed with shame. A passing Muslim witnessed the incident and killed the offending Jew. The brother of the Jew then killed the Muslim. The family of the murdered Muslim then appealed to the converts of Medina to take revenge.
<br />The skirmish now became general and Muhammad made no attempt to mitigate the situation, nor did he try to bring the offending parties to justice. He immediately gathered his followers under the white banner in the hand of Hamzah and marched forward to attack the Jewish tribe. The Jews took shelter in their fortified apartments. So, Muhammad laid a siege and a full blockade was imposed. The siege lasted for fifteen days. The Jews were expecting help from their Khazraj allies. But the help did not come. So, the desperate B. Qaynuqa Jews had no choice but to surrender to Muhammad. Their hands were tied behind their backs and preparations were made for their execution. At this time, Abd Allah ibn Ubayy, the Khazarite and a new convert to Islam (he was the nemesis of Muhammad at Medina, Muhammad calling him a hypocrite) intervened. He could not stand that his old faithful allies would be massacred in cold blood. He begged Muhammad for mercy, but Muhammad turned his face away. Abd Allah persisted. Finally, Muhammad yielded and let the prisoners escape execution. He then cursed the Jews and Abd Allah ibn Ubay with Allah’s punishment. Then Muhammad ordered the Jews of B. Qaynuqa to leave Medina within three days. They were led to exile by Ubadah b. al-Samit ibn Samit, one of the Khazarite leaders to as far as Dhubab. Then the Jews proceeded to Wadi al-Qura. There they got assistance from the Jewish inhabitants with carriage until they reached Adriat, a territory in Syria where they settled permanently.
<br />Thus, the B. Qaynuqa Jews surrendered their arms and jewel-making machinery and were exiled from Medina. In this connection, Tabari writes: “Allah gave their property as booty to his Messenger and the Muslims. The Banu Qaynuqa did not have any land, as they were goldsmiths. The messenger of God took many weapons belonging to them and the tools of their trade”
<br />Thanks to Allah’s permission for booty and plunder, Muhammad and the formerly indigent Muslims were really on their way to become wealthy residents of Medina.
<br />
<br />Continued in Chapter 5
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<br />
<br />Chapter Five
<br />‘Fascism is a religion; the twentieth century will be known in history as the century of Fascism’---Benito Mussoline (1883-1945)
<br />Terror Fifteen
<br />Raid on Ghatafan at Dhu Amarr in Nejd by Muhammad-June, 624CE
<br />A month after the operation of al-Sawiq Muhammad learnt that some clans of the Ghatafan tribesmen had gathered troops at Dhu Amarr in Nejd with aggressive design. So, Muhammad led an expedition of four hundred and fifty fighters to search out the enemy and disperse them. This was the largest military exercise led by Muhammad prior to the battle of Uhud. However, the enemy got wind of Muhammad’s departure and took to hiding. Muhammad’s army was able to capture one man who gave information about the Ghatafan’s hideout; the Jihadists proceeded to capture them. The captured man was forced to convert to Islam and Muhammad used him as a guide. The enemy soon heard of Muhammad’s approach and they took sanctuary on the tops of hills. No fighting took place. Muhammad spent eleven days on this expedition and then returned to Medina. Ibn Sa’d reports that a man threatened to kill Muhammad when he (Muhammad) was sleeping and Allah revealed verse 5:11 when he was unsuccessful, as Muhammad sought the protection of Allah.
<br />Terror Sixteen
<br />Second Raid on Banu Sulaym at al-Qudr in Buhran by Muhammad-July, 624CE
<br />Soon after the expulsion of B. Qaynuqa Jews from Medina, Muhammad heard that a great force of Banu Sulaym tribesmen from Buhran in al-Qudr was advancing on Medina. The call for Jihad went out once again, and soon a Muslim army of between three hundred to three hundred and fifty men marched out to attack the B. Sulaym at Buhran. Muhammad failed to track them, and when he arrived there, he found that the enemy had broken up. So, after staying there for three nights (or ten nights, as per Ibn Sa’d) he returned without meeting the enemy. After returning to Medina he accepted all ransoms for the Quraysh prisoners captured during Badr II war.
<br />
<br />
<br />Terror Seventeen
<br />The Murder of Ka’b b. Ashraf at Medina by Muhammad b. Maslama-August, 624CE
<br />Ka’b, a poet was the son of a Jewess of B. Nadir. He was greatly saddened by the victory of Muslims at Badr II. He made no attempt to conceal his discontent on the sudden ascent of Muslim power in Medina. He went to Mecca, and through his poetry, enticed the Quraysh for revenge. On his return, he further angered the Muslims by composing lampoons against Muslim women. Muhammad was greatly distressed that this kind of free expression might subdue the morale of his followers. He prayed to Allah for the destruction of Ka’b. Allah, in verse 4:52 also cursed those who dared to criticize Muhammad. In his mosque, he requested for volunteers to get rid of Ka’b b. Ashraf. Muhammad b. Maslama, belonging to B. Aws stood up and vowed to slay Ka’b b. Ashraf. He chose four other men from B. Aws as his accomplices. When the leader of this assassination squad told Muhammad that to murder Ka’b they might have to resort to deceit and to tell lies, Muhammad unhesitatingly permitted them to do so (read the Hadith quoted below).
<br />The murder team drew up an elaborate plan to dupe Ka’b b. Ashraf with sweet words and deceitful promises. They engaged Abu Naila, the foster brother of Ka’b b. Ashraf for this purpose. Abu Naila went to Ka’b pretending to borrow some money from him and talked bad about Muhammad, the Prophet. Ka’b believed him and demanded some security for the loan. Abu Naila agreed that they would pledge their arms, and an appointment for a late hour meeting at the house of Ka’b was organized. In the evening the band of conspirators assembled at the house of Muhammad, the Prophet. The Prophet accompanied them to the outskirts of the town. They took refuge in the low shrubs of the Muslim burial ground. The Prophet then parted, giving them blessing for the success of their mission. The killing team proceeded and arrived at Ka’b’s house. Ka’b was then taking rest in his bedroom with his newly married bride. Abu Naila, his foster brother called out for him to come down. When Ka’b hastened to climb down, his wife caught him by his blanket and wanted him not to go. Ka’b comforted her by saying that it was his foster brother. He came down and was not alarmed as he found his callers were not armed. They then wandered along, conversing on the misfortunes of Medina since the arrival of Muhammad till they reached a waterfall. Ka’b’s foster brother found some sweet smell in Ka’b’s hair and Ka’b told him that it was the smell from his newly married bride. Suddenly, the traitor seized Ka’b’s hair, and dragging him to the ground shouting, ‘’Slay him! Slay the enemy of God.” All other conspirators then struck their swords on Ka’b while he died making a fearful scream. His assassins then cut off Ka’b’s head and fled in haste. When they arrived at the burial ground, they chanted the Takbir (ie Allahu Akbar). Muahammad heard the Takbir and knew that the work had been accomplished. At the gate of the mosque the Prophet welcomed the assassins and praised them for their victory. The perpetrators threw the head of Ka’b b Asharf before Muhammad. One of the assailants was wounded in the mission. The Prophet praised Allah for what had been done and comforted the wounded man.
<br />Here is the Hadith from Sahih Bukhari detailing the murder of Ka’b al-Ashraf.
<br />Volume 5, Book 59, Number 369:
<br />Narrated Jabir bin 'Abdullah:
<br />Allah's Apostle said, "Who is willing to kill Ka'b bin Al-Ashraf who has hurt Allah and His Apostle?" Thereupon Muhammad bin Maslamaa got up saying, "O Allah's Apostle! Would you like that I kill him?" The Prophet said, "Yes," Muhammad bin Maslamaa said, "Then allow me to say a (false) thing (i.e. to deceive Ka’b). "The Prophet said, "You may say it." Then Muhammad bin Maslamaa went to Ka’b and said, "That man (i.e. Muhammad demands Sadaqa (i.e. Zakat) from us, and he has troubled us, and I have come to borrow something from you." On that, Ka’b said, "By Allah, you will get tired of him!" Muhammad bin Maslamaa said, "Now as we have followed him, we do not want to leave him unless and until we see how his end is going to be. Now we want you to lend us a camel load or two of food." (Some difference between narrators about a camel load or two.) Ka’b said, "Yes, (I will lend you), but you should mortgage something to me." Muhammad bin Mas-lama and his companion said, "What do you want?" Ka'b replied, "Mortgage your women to me." They said, "How can we mortgage our women to you and you are the most handsome of the 'Arabs?" Ka'b said, "Then mortgage your sons to me." They said, "How can we mortgage our sons to you? Later they would be abused by the people's saying that so-and-so has been mortgaged for a camel load of food. That would cause us great disgrace, but we will mortgage our arms to you." Muhammad bin Maslamaa and his companion promised Ka’b that Muhammad would return to him. He came to Ka’b at night along with Ka’b's foster brother, Abu Na'ila. Ka’b invited them to come into his fort, and then he went down to them. His wife asked him, "Where are you going at this time?" Ka’b replied, "None but Muhammad bin Maslamaa and my (foster) brother Abu Na'ila have come." His wife said, "I hear a voice as if dropping blood is from him, Ka'b said. "They are none but my brother Muhammad bin Maslamaa and my foster brother Abu Naila. A generous man should respond to a call at night even if invited to be killed." Muhammad bin Maslamaa went with two men. (Some narrators mention the men as 'Abu bin Jabr. Al Harith bin Aus and Abbad bin Bishr). So Muhammad bin Maslamaa went in together with two men, and sail to them, "When Ka'b comes, I will touch his hair and smell it, and when you see that I have got hold of his head, strip him. I will let you smell his head." Ka’b bin Al-Ashraf came down to them wrapped in his clothes, and diffusing perfume. Muhammad bin Maslamaa said. " have never smelt a better scent than this. Ka'b replied. "I have got the best 'Arab women who know how to use the high class of perfume." Muhammad bin Maslamaa requested Ka'b "Will you allow me to smell your head?" Ka'b said, "Yes." Muhammad smelt it and made his companions smell it as well. Then he requested Ka'b again, "Will you let me (smell your head)?" Ka'b said, "Yes." When Muhammad got a strong hold of him, he said (to his companions), "Get at him!" So they killed him and went to the Prophet and informed him. (Abu Rafi) was killed after Ka'b bin Al-Ashraf."
<br />For further details on this gruesome murder consult Ibn Ishaq, p.368 or Tabari, vol.vii, pp.94-97
<br />For further Hadith on Ka’b’s murder consult Sahhi Muslim, Book 19, Hadith number 4436
<br />Terror Eighteen
<br />The Murder of Ibn Sunyanah at Medina by Muhayyish b. Masud -July, 624CE
<br />Ibn Sunyanah was a Jewish merchant who was friendly and helpful to many Muslim converts. But that friendliness of Ibn Sunaynah did not prevent some fanatic Jihadists to finish him off, just because he was a Jew. This was how it all started:
<br />In the morning after the murder of Ka’b b. Ashraf, Muhammad gave a general permission to his followers to slay any Jew whom they might chance to meet. Tabari describes this ordinance of gratuitous killing of any Jew thus:
<br />The messenger of God said, “Whoever of the Jews falls into your hands, kill him.” So Muhayyish b. Masud fell upon Ibn Sunaynah, one of the Jewish merchants who was in close terms with them and used to trade with them, and killed him. Huwayyish b. Masud (his brother) at that time had not accepted Islam; he was older than Muhayysih, and when (the latter) killed (the Jew), he began beating him saying, “O enemy of God, have you killed him? By God you have made much fat in your belly from his wealth.” Muhayyish said, “I said to him, ‘By God, if he who commanded me to kill him had commanded me to kill you, I would have cut off your head.’” And, by God, that was the beginning of Huwayyish’s acceptance of Islam. He said, “If Muhammad had ordered you to kill me. You would have killed me?” and I replied, “Yes, by God, if he had ordered me to kill you I would have cut off your head.” “By God,” he said, “a faith which has brought you to this is indeed a marvel.” Then Huwayyisah accepted Islam.
<br />In this connection the readers may wish to recall the beheading of Daniel Pearl, the WSJ journalist. The Islamic Jihadists killed him the moment he uttered that he was a Jew. These fanatics simply carried out what Muhammad had ordained them with respect to the Jews!
<br />From the Sahih Hadith of Sunaan Abu Dawud, we read the following:
<br />Book 19, Number 2996:
<br />Narrated Muhayyisah:
<br />The Apostle of Allah (peace_be_upon_him) said: If you gain a victory over the men of Jews, kill them. So Muhayyisah jumped over Shubaybah, a man of the Jewish merchants. He had close relations with them. He then killed him. At that time Huwayyisah (brother of Muhayyisah) had not embraced Islam. He was older than Muhayyisah. When he killed him, Huwayyisah beat him and said: O enemy of Allah, I swear by Allah, you have a good deal of fat in your belly from his property.
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<br />
<br />Terror Nineteen
<br />Plunder of a Quraysh Caravan at Nejd by Zayd b. Haritha-September, 624CE
<br />The Meccans lived on trade; it was their life-blood, especially the trade with Syria. Their economy could not survive if the marauding gang of Muhammad cut off their trade route. The interminable attack by the fanatic Muslim Jihadists literally imposed a blockade on their trade that could very well soon destroy Mecca and Arabia-the Quraysh and the other Meccans were very quick to realise this truth. The experience of Badr II had taught them a good lesson, and they did not want a repeat of it any more. Therefore, they sought out a new trade route for their richly laden caravan, plying between Mecca and Syria. This alternative route was right through the middle of Nejd, across the desert and through Iraq. Although this was a lengthy and arduous journey, this course was thought to be safe from Muhammad’s hand.
<br />Having decided on this alternative route, the Quraysh equipped a caravan to traverse the plain land of the central desert. Safwan headed the caravan. The caravan carried vessels and bars of silver. The guide was Furat b. Hayaan who claimed to be able to lead the caravan through a route unknown to Muhammad. Through intelligence however, Muhammad got wind of this caravan and immediately dispatched Zayd b.Haritha in pursuit of it. Zayd ibn Haritha was a freed slave of Muhammad and Muhammad adopted him as his son. Later, Muhammad married this adopted son’s wife Zaynab.This was the first expedition led by Zayd b. Haritha He was equipped with one hundred battle-hardened men. He trailed the caravan and made a sudden attack on it. It was a success. The leaders of the caravan fled and Zayd took the booty as well as two prisoners to Medina. The booty was valued at one hundred thousand (100,000) Dirhams (using the conversion rate provided previously convert this to equivalent US$ of today and you will be surprised). Muhammad kept for himself one-fifth (i.e., 20,000 Dirhams, definitely a lot of money during those days). All others received eight hundred Dirhams per soldier. Furat became a prisoner. The Muslims said, “If you accept Islam, the Messenger of God will not kill you.” He accepted Islam and was allowed to go free.
<br />Terror Twenty
<br />The Murder of Abu Rafi at Khaybar by Abd Allah b. Unays---December, 624CE
<br />Abu Rafi (he was also known as Sallam ibn Abul-Huqayq) was a compatriot of Ka’b b. al-Ashraf. He was a leader of the Khaybar Jews and lived in Hijaj. Like Ka’b b. al-Ashraf, he lamented the coming of Muhammad in Medina and composed poems and satires to earn the ire of Muhammad. Muhammad was contemplating of eliminating Abu Rafi in the same manner as Ka’b, and was looking for volunteers to kill him. Soon this opportunity came to him on a golden platter.
<br />We learnt in Terror 17 above that a death squad formed by the B. Aws people who murdered Ka’b b. al-Ashraf, the Jewish poet. When the Khazaraj people heard that al-Aws had killed Ka’b Ibn al-Ashraf, they wanted to match this killing by murdering another Jew, and Abu Rafi became their choice. Thus, a killing competition developed between the Aws and the Khazaraj. Soon they sought permission of Muhammad to kill Abu Rafi. Muhammad, of course, gladly approved their murder plan and gave them his blessing.
<br />A five-member assassin squad was dispatched to finish off Abu Rafi. Muhammad selected Abd Allah b. Atik as the head of this assassin team. After the team arrived at Khaybar, they went to Abu Rafi’s house by night and went upstairs through a spiral stair and sought permission to enter Abu Rafi’s room. Abu Rafi’s wife came out and enquired about the purpose of their call. They pretended to be Arab traders. So she let them in. They entered his room and bolted the door. Abu Rafi’s wife gave a wild scream; they wanted to kill her too, but refrained from doing so when they remembered Muhammad’s injunction to not to kill a woman. On their threat, Abu Rafi’s wife had to keep her mouth shut while the assassins ran with open swords after their prey as Abu Rafi was still in his bed. Then Abdullah b. Unaya bore down and plunged his sword on the belly of Abu Rafi until it went right through him.
<br />While escaping, Abd Allah b. Atik fell off the spiral stairway, bruising severely his leg. His comrades took him to a nearby water channel and treated him. The Jews made a futile search for the assassin of Abu Rafi and then returned to a dying Abu Rafi. To confirm Abu Rafi’s death, his killer, Abd Allah b. Unays set off and mingled with the bereaving crowd. Abu Rafi’s wife mentioned that she could recognize the voice of the assassin to be that of Abd Allah b. Atik but she was not certain that Abd Allah Atik would come from a far off place of Yathrib (Medina) to Khaybar to kill Abu Rafi. Then she announced the death of Abu Rafi. As per Abd Allah b. Atik, he had never heard any word more pleasing than the death of Abu Rafi. Once they were sure of their victim’s death, the perpetrators returned to Muhammad and each of them claimed to be the assassin of Abu Rafi. Muhammad asked them to bring their swords for examination. From the blood in the sword he declared that Abd Allah b. Unays had killed Abu Rafi (Sallam Ibn Abi al-Huqayq). On this murder, Muhammad said, “This sword of ‘Abd Allah b. Unays killed him. I can see the marks left by bones on it.”
<br />Hassan b. Thabit composed a poem glorifying the assassinations of Ka’b b. al-Ashraf and Sallam b. Abi al-Huqyaq (Abu Rafi).
<br />The murder of Abu Rafi is recorded in Sahih Bukhari in Hadith 5.59.371
<br />[Note: Some biographers mention that this murder took place just prior to Muhammad’s invasion on Khaybar]
<br />Continued in Chapter 6
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<br />Chapter Six
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<br />‘Young man smile in the face of death, for you are on your way to Heaven’---from a Manual of Terror
<br />Terror Twenty-one
<br />The Battle of Uhud, Led by Muhammad-March, 625CE
<br />The Quraysh resolutely decided to avenge their defeat at Badr II. The need for a decisive military victory against the menacing Islam and its diehard Jihadists became more urgent when Zayd b. Haritha plundered their rich caravan that took the new alternative route through Nejd (see terror 19, CH. 5). The Quraysh were now convinced that nothing could protect their lifeline (trade) from the pillage and terror of Muhammad. They alerted the neighboring tribes and sought to raise money to form a formidable military operation against Muhammad. Through contributions from different parts of Arabia they raised 250,000 Dirhams (besides the 250,000 Dirhams paid as ransom to secure the release of the Meccan prisoners from Muhammad) for the impending military expedition to avenge their defeat. They also concluded alliances with other nearby Bedouin tribes. Besides this subscription from various sources, they also decided to use the entire profit from the caravan that escaped Badr II to use it to combat the terrorism of Muhammad. This profit was one thousand camels and fifty thousand Dinars (around US$ 550,000 in all, using the conversion rate mentioned earlier) in cash, a substantial amount of money in those days. With such a handsome resource at their disposal, the Quraysh had no difficulty in organizing a formidable army of three thousand men, seven hundred of them were armored warriors and two hundred mounted cavalry, ready to fight the terror perpetrated by Muhammad and his fanatic followers. There was also a small band of fifty Medina citizens under Abu Amir, the Christian monk, who went over to Mecca after being disgusted at the enthusiastic reception of Muhammad at Medina. Besides these military personnel, a batch of fifteen Quraysh women in camel litters also joined the military operation. Their leader was Hind bt. Utbah, the wife of Abu Sufyan Shakhr b. Harb. At Badr II she had lost her father (Utba), uncle (Shaybah) and her son, Hanzala. She was particularly interested in going for the blood of Hamzah who had slain her father at Badr II. Now was the time for her to quench her thirst for revenge. She engaged an Abyssinian slave, Wahshi, possessing deadly javelin skill and belonging to Jubayr b. Mut’im to kill Hamza, promising Wahshi his freedom if he was successful in his mission.
<br />It was twelve months since the Badr II and it was the month of Ramadan. The Quraysh remained steadfast in their revenge for the defeat at Badr II. Now was the time to put their threat into execution. They planned a grand attack on Muhammad. Rumor of this grand plan had been reaching Muhammad for some time through his informers at Mecca. He even received an oracle from Allah in 3:128 on this preparedness. This rumor was confirmed when Muhammad received a sealed letter from his uncle, al-Abbas while he (Muhammad) was at his mosque at Quba, a short distance from the city of Medina. A messenger from Mecca delivered the letter to Muhammad. The letter contained the information that the Quraysh, with three thousand soldiers were planning an attack on Muhammad. He kept the content of the letter a secret and immediately returned to Medina to concur with his advisors there. However, the news leaked out when the wife of Sa’d b Muadh, the Khazaraj leader, overheard the conversation between him and Muhammad. Soon, the news spread that an immediate attack was coming from the Quraysh.
<br />In Mecca, the Quraysh were now fully ready to set out for a showdown with Muhammad. At last, near the end of Ramadan, the Quraysh army started their march with three thousand soldiers and with Abu Sufyan b. Harb as their general. The other chiefs of the Quraysh clans also accompanied the Meccan army.
<br />After a march of ten or twelve days, the Meccan army, taking the usual route by the shore, arrived at Dhul Hulaifa, about five miles west of Medina. It is reported that while at al-Abwa, Hind bt. Utbah, Abu Sufyan’s wife suggested that they dig up the grave of Muhammad’s mother, but the Quraysh refrained from doing such a depraved act. It was Thursday morning, and after halting here for a while, the Quraysh army marched northward for a few miles, bypassing the city of Medina; instead, they proceeded about three miles further north and encamped at Uhud, a mountainous region with some wide plain space for the camel’s grazing. One may wonder why the Quraysh did not attack central Medina; they could have easily done so with much success and with plenty of booty. The reason is that the Quraysh were not at all interested in any sort of plunder or booty. In fact, they had no grudge against the general population of Medina; they were angry with only one person-their co-citizen, Muhammad, who had taken refuge there. Soon after their arrival at the plains of Uhud, the Meccans cut down the luxuriant forest as feed for the horses and camels. They also set loose the camels and horses to graze. Then Friday came and it passed without any activity.
<br />In Medina, Muhammad was kept appraised of Meccan movements. A spy, Hobab ibn al Mundhir surveyed the Quraysh camp on Thursday and brought back the alarming estimate of the Quraysh army. Muhammad decided to keep that information a secret. The next day, Friday, Muhammad discussed with his people the course to be pursued. He had a bad dream the previous night and told the conclave of his Jihadists about the need of protection of Medina and himself. Due to his bad dream the previous night, a superstitious Muhammad was quite reluctant to go for the battle. At first, it was decided that the women and children of the suburbs and surrounding hamlets should be brought within the city. The enemy, if they approached should be met with arrows, stones and other missiles from the housetops. Abd Allah ibn Ubayy, Muhammad’s nemesis supported this proposal of defending the city of Medina should the Quraysh attacked it. But the young converts wanted to go out and fight the enemy in the field, as they did at Badr II. Young Jihadists who missed the Badr II and its booty were more enthusiastic in going out to fight the Quraysh. The picture of paradise hovered before their eyes as martyrs in Allah’s cause was just as the Quran had described it in 56:25-26. Hamza was adamant, saying, “By Allah who has sent the Book down unto you, I will not taste food till I fight them with my sword outside Medina.” Many people supported this young faction. In the end, Muhammad gave way to them, commanding them to make ready for the battle.
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<br />After the afternoon prayer, the people assembled in the court of the mosque armed for the battle. Muhammad himself put on two armors, one on top of another. When a few young Jihadists found that Muhammad had quite reluctantly agreed to proceed for the battle, they became repentant and wanted to abort the mission. On this, Muhammad said, “It does not suit a Prophet that once he had put on armor. He should take it off until Allah has decided between him and the enemy.” Some people hesitated but Muhammad kept going. Muhammad’s child-bride, Aisha also volunteered to join the Jihad and he allowed her. Aisha nursed the wounded, brought water to the thirsty and rendered sundry services.
<br />Then the Muslims fixed three banners on the three lances. One for the refugees, carried by Musab b. Umayr (some say, Ali), the second, to the leader of B. Aws, Usayd ibn Hudayl, the third to a leader of B. Khazraj, al-Hubab ibn al-Mundhir. Abdallah ibn Umm Maktum was appointed to look after Medina city and to lead the prayer in the absence of Muhammad. The Muslim army consisted of one thousand men (one hundred of them were armored), and two horses (one belonging to Muhammad). Then Muhammad gave the orders for the march northward to the plains of Uhud. The two Sa’ds (Sa’d b. Muadh and Sa’d b. Ubadah) ran in front of the Muslim battalion.
<br />Muhammad marched until he reached al-Shaykhayn and saw a well-equipped army waiting there. On enquiry, he learned that they were polytheists and Jews who were ready to join the Muslim army against the Meccans. They were the allies of Abd Allah ibn Ubay. Muhammad refused to accept them as his comrade, saying, “Do not seek support of the polytheists against polytheists.” Then he halted at al-Shaykhayn and reviewed his forces, rejecting those who were disabled or too young to fight. At nightfall, the Muslim army encamped there and Muhammad spent the night there. Abd Allah ibn Ubayy encamped nearby. He was displeased by the unfriendly behavior of Muhammad to his Jewish adherents. The Quraysh were also camped nearby. A ridge separated the two armies.
<br />In the morning the Muslim army started marching again to Uhud. When they reached at a place called Ash Shawt they could observe the Quraysh army in the distance. It was at this place that Abd Allah ibn Ubayy rebelled against Muhammad, withdrew his three hundred men from the Muslim army and started departing for Medina thus reducing the number of Jihadists to around seven hundred men. Two other parties of Muhammad were also influenced by Abd Allah ibn Ubayy. They were about to join him (Abd Allah ibn Ubayy), but at the eleventh hour, changed their minds and decided to remain with Muhammad. As revealed in 3:122 Muhammad claimed this change of heart to be Allah’s will. When Abd Allah ibn Ubay departed, another band of Muhammad’s followers went along with him, pleading Abd Allah ibn Ubayy to fight for the cause of Allah. But ibn Ubayy was adamant in returning to Medina, thus greatly displeasing the pleading clan. Allah, in verse 3:187 cursed the hypocrisy of Abd Allah ibn Ubayy. So, now Muhammad had to march alone with his seven hundred followers. Although he was quite near to Uhud, and could easily see the Quraysh encamped in the plains of Uhud, he found that it would not be safe to follow the main road to Uhud, because that would engage him to a full frontal confrontation with the enemy. Muhammad now sought the help of a local guide, Abu Khaitamah to reach the Uhud Mountain bypassing the frontal confrontation with the Quraysh. This guide took the Muslim army through a track that required the trespassing through farmland belonging to a blind man named Marba b Qyizi. When the Jihadists wanted to pass through this farmland without the permission of the owner, the blind man protested by throwing dust on them and saying, “You may be the apostle of God, but I won’t let you through my garden. By God, Muhammad, if I could be sure that I should not hit someone else I would throw it in your face.” The Jihadists sought Muhammad’s permission to cut to pieces this blind man. Muhammad declined; but it was too late. A diehard Jihadist had already hit the blind man on his head with his sword that cut his head in to two pieces. Such was the mercy of Allah’s soldiers!
<br />Upon their arrival at Uhud, the Muslims camped at the base of the mountain and arranged their rank to face the Quraysh. Muhammad dispatched fifty archers to the hill of Aynayan that was opposite to the main Uhud mountain range to guard the rear of the Muslim army. He appointed Abd Allah ibn Jubayr as their leader and gave strict order to not to leave their position under any circumstances, whether victory or defeat, until they received the command from him. He issued further orders to not to engage the enemy until he gave instructions. Muhammad himself took up a position at an elevated place with plenty of arrows to shoot at the enemy. Sahih Bukhari states that Some Jihadists drank wine to imbue them further in Jihad. Here is the Sahih Hadith:
<br />Volume 6, Book 60, Number 142:
<br />Narrated Jabir:
<br />Some people drank alcoholic beverages in the morning (of the day) of the Uhud battle and on the same day they were killed as martyrs, and that was before wine was prohibited.
<br />Muhammad exhorted the Jihadists to a frenzied spirit of war; gave his sword to one cavalier, Abu Dujana who was famous for his savagery and fanatic killing instinct. Then Muhammad sat down and began casting arrows. He was protected by a band of Jihadists who ensured that any attack from behind would be repulsed immediately. However, his elite core of companions (like Abu Bakr, Ali, Hamzah, Umar and others) were dispatched to lead the Muslim soldiers for a fierce combat. Muhammad then waited for enemy’s approach. At this time, Abu Sufyan b. Harb, the leader of the Quraysh army brought his army, and facing Uhud, marshaled them in front of Muhammad. Khalid b. al-Walid commanded the right wing, while Ikrimah b. Abu Jahl commanded the left wing, with Abu Sufyan in command of the middle front. The women, at first, kept to the front sounding their tumbrels and martial verses; but as the line advanced, they fell to the rear.
<br />The Meccan banner was borne by Talha ibn Abi Talhah. He belonged to the Quryash clan of Abdud Dar whose duty it was to carry the banner of the Quraysh during war. It was Saturday, Shawwal 7, AH3 corresponding to March 23, 625. The two armies were now poised to ignite the fire.
<br />Before the battle started, Abu Sufyan sent a message of peace to the men of al-Aws and al-Khazaraj, asking them to leave the matter of battle among the cousins (i.e., among the Quraysh) only. He did not want to have a war with al-Aws and al-Khazraj. But al-Aws and al-Khazraj turned down his peace offer. Thus, a ferocious showdown became inevitable.
<br />The first person from the Quraysh to start the single combat was Abu Amir (Muhammad used to call him al-Fasiq-the evildoer) with a party of fifty of his people. They exchanged stone-throwing with the Muslims. This continued till the Muslims gained an upper hand, and Abu Amir and his companions turned back To keep the fervor of fighting spirit intact, the Quraysh women came out marching, beating cymbals, drums and tambourines and singing patriotic songs. In the next stage of fighting, it was mainly single combat, following the Arab customary start of a battle. Talha ibn Abu Talhah strode forward with the Quraysh standard; Az- Zubair b. al-Awwam (some say Ali ibn Talib) met him and killed him. On hearing the death of the first standard bearer of the Quraysh, Muhammad rejoiced with Takbir (Allahu Akbar) and said, “Every Prophet has a disciple and my disciple is Az Zubair,” thus guaranteeing Az Zubair a place in paradise, whether alive or dead in the Jihad.
<br />After the death of Talhah, his brother Abu Shaybah Uthman b. Abi Talhah took over the Quraysh standard reciting enticing verses. Hamzah attacked him with his sword, cutting his hand and shoulder and exposing his lung. Soon Abu Shaybah Uthman was killed. Then, his brother, Abu Sa’d b. Abi Talhah took over the Quraysh flag and Asim b. Thabit killed him. In this way, seven members from the same family were killed. They were: Talhah, his brothers, Shaybah and Abu Sa’d; Talha’s four sons, viz. Musafi, Al-Harith, Kilab and Julas. When Musafi’s mother learnt the killing of her two sons in the hands of Asim b. Thabit she vowed to avenge their death by drinking wine from Asim’s skull.
<br />The slaughter continued and the Quraysh grew desperate. When all the brave brothers and sons of Talhah were slain, Artat Shurahbil raised the flag of the Quarysh and an unknown Jihadist killed him. The Quraysh standard then went to the hand of Shurayh b. Qariz and then to his slave Su’ab; the Muslims killed both of them. Thus, ten Quraysh laid down their lives to keep the Quraysh standard aloft. The Quraysh flag lay on the ground with no one to raise it. The front line of the Quraysh was now broken; panic and terror struck their minds and they took to the flight. They realized that it was a mistake on their part to engage the Muslims in single combat. However, it was too late. Hanzala b. Abu Amir (the Christian monk’s Muslim son) dueled with Abu Sufyan and was about to kill him when Shaddad b. al-Aswad struck Hanzala b. Amir and killed him. This was what Abu Sufyan b. Harb later recalled in a poetic verse as ‘Hanzala for Hanzala.’ (Remember? Abu Sufyan’s son Hanzala was killed by the Muslims at Badr II).
<br />As soon as the Quraysh realized their folly in engaging the Muslim Jihadists in single combat they launched a general engagement. In the beginning, with the fierce attack from the Muslims, the Quraysh began to waver. Each time they moved forward, the archers, protecting the rear of the Muslim army in the neighboring hillock pushed them back. The Meccan army was about to lose heart. Abu Dujana, with the sword given by Muhammad, Hamza and Ali fought valiantly. They killed a number of Quraysh unbelievers. The Quraysh, became desperate and started to flee the battle leaving their standard lying on the ground and no one to carry it. Thus ended the first phase of the Uhud battle.
<br />The Muslim army, sensing the nervousness of the Quraysh, without any delay, started collecting booty. Their cupidity for booty was so intense that when the Muslim archers saw from the hilltop afar their compatriots engaged in plunder, they simply deserted their positions and joined in the rush for the loot. Only ten archers, with their leader Abd Allah ibn Jubayr remained in their position as directed by Muhammad. The rest could not care less about Muhammad’s instruction; booty became their supreme goal. Here is a summary of what Tabari wrote about the Jihadists desire for booty:
<br />When the Jihadists, guarding the rear of Muslim soldiers saw the Quraysh and their women fleeing and saw the booty they became hungry for spoils and said, “Let us go to the Messenger of God and get the booty before the others beat us to it.” Another group wanted to obey the order of Muhammad and leave their positions. On this altercation between the two groups God revealed, “Whoso desireth….the Hereafter (3:145).
<br />Witnessing the greed for booty, Ibn Masud said, “I never realized that any of the Prophet’s companions desired the world and its goods until that day.”
<br />This uncontrolled greed for booty by the Jihadists provided Khaild b. Walid, the commander of the Quraysh cavalry to charge the booty-drunken Muslims from behind and to change the tide of war. He soon made a vicious attack on the remaining archers, killing all of them, including their leader Abd Allah ibn Jubayr. Khalid b. Walid was followed by Ikrimah b Abu Hakam (Abu Jahl’s son; Abu Jahl was brutally murdered in Badr II). It is claimed that the angels were present but they did not fight for the Muslims. It is it clear why the angels were reluctant to help the soldiers of Allah. When the Muslim ranks were broken and forced back, Muhammad tried to resume the flight. He gave a call to continue fighting in the name of the apostle of Allah. But his call remained largely unheeded and the retreat continued unabated. The enemy soon came closer to Muhammad. A party of diehard devotees then rallied around his person. It was impossible for Muhammad to escape. While this confusion was raging, a rumor, that Muhammad had been killed, broke the backbone of the Muslim army. Muhammad’s biographers often provide conflicting and confusing account of this episode of the Uhud battle. Here is what I understood after consulting a few versions of this story:
<br />Watching the quick change of fortune in the war front and the Muslim’s disunity, the Quraysh soon regained their spirit and returned to fight. A Quraysh woman, Umrah bt. Alqamah Al-Harithya lifted the lying standard on the ground. This time, the Quraysh had a decisive upper hand in the fight. They gathered together and started searching for Muhammad.
<br />A band of Quraysh army, after killing the archers, pursued Muhammad and his bodyguards. At that time most of the Jihadists were busying themselves with the plunder. Only a small group of nine Jihadists were protecting Muhammad, seven of them were Ansars (helpers) and two were Muhajirs (immigrants). A part of Khalid’s army, led by ibn Qamia started hurling stones at this little group protecting Muhammad. One of these stones hit Muhammad’s mouth injuring his lower right incisor and rupturing his lower lip. Another sword-attack from Utbah b. Abi Waqqas (the brother of Sa’d b. Abi Waqqas, a Muslim), a Quraysh injured his forehead and shoulder causing severe bleeding.
<br />The Meccans attack on the Muslims from behind put them to flight. They (the Meccans) killed many Muslims. Some Muslims were gravely wounded; many started to flee the battle. With a wounded person and a wounded heart Muhammad called on his followers to fight on, but no one was listening to him. Then Allah sent the oracle in verse 3:128, “It is no concern at all of thee (Muhammad), whether He relent toward them or punish them: for they are evildoers.” A helpless Muhammad then cried out, “Who will sell his life for us?” Hearing his desperate call, Ziyad b. al-Sakani (or Umarah b. Ziyad al-Sakani), along with other five Jihadists, came forward to protect Muhammad. They were killed one after another in front of him until only Ziyad b. al-Sakani was left.
<br />It is reported that Hatib b. Baltah followed Utbah b. Abi Waqqas and killed him, although it was the great desire of Sa’d b. Abi Waqqas to kill his own brother (Utbah). While the attack on Muhammad was not mortal (because Muhammad was wearing a double coat of arms), the blow was so heavy that it caused the two rings in his helmet to penetrate his cheeks. An injured Muhammad vehemently cursed the perpetrators. Initially those bodyguards fought with supreme bravery to protect Muhammad. But the Quraysh continued their foray of relentless attack on them-so much so, that they killed the seven ansars in no time. Only the two Muhajirs, namely, Talhah b. Ubaidullah and Sa’d b. Abi Waqqas, now protected Muhammad. In the short melee that ensued, the Quraysh seriously injured Talhah b. Ubaidullah. The standard bearer of the Muslims, Musab b. Umayr was nearby. It happened that he resembled Muhammad in his appearance. Ibn Qamiah attacked him and killed him. Thinking that he had killed Muhammad, he started shouting at the top of his voice, “Muhammad has been killed.” Hearing this terrible news, the Muslim’s rank fell in disorder; confusion raged and they started fighting each other. One such victim of this internecine was the father of Hudhayfa, Al-Yaman. When he saw his father about to be killed by another Muslim, he cried out, but to no avail. Hudhayfah later forgave his father’s killer and did not demand any blood money for the killing of his father. Many Muslims fled the battlefield and headed towards Medina. Some of them took their comrades’ corpses for burial at Medina. Some Muslims even tried to contact Abd Allah ibn Ubayy to strike a deal with the Quraysh, so that they would not be killed by them. But this attempt failed. Finding his position to be untenable and extremely vulnerable from further attack, Muhammad began to run for his life. A Jihadist, Ka’b b. Malik saw a fleeing Muhammad and rejoiced, crying loudly, “Allah’s messenger is alive.” An unnerved Muhammad asked Ka’b to keep his mouth shut; but the Quraysh had already heard that their bitterest enemy was still alive. One Quraysh, Ubay b. Khalaf rode to Muhammad in order to kill him. Muhammad took a spear from one of his companions and hurled it at Ubay b. Khalaf injuring him. Ubayy went back to the Quraysh with the injury in his throat and neck and said, “By God, Muhammad has killed me.” The Quraysh found nothing so seriously wrong with Ubayy. But Ubayy insisted that Muhammad’s curse had afflicted him. Ubayy b. Khalaf died of his wound at Sarif while returning to Mecca. It is stated that when the Quraysh saw Ubay b. Khalaf’s wound and told him that it was not very serious he refused to believe it, insisting that Muhammad had previously cursed him to death and as such he would surely die. While there is no evidence/record to suggest that Muhammad had killed any one with his own hand, Ibn Sa’d writes, “Ubayyi Ibn Khalaf al-Jumahi, whom the apostle of Allah, may Allah bless him, slew with his own hand……” .
<br />While running in a hurry to save his own life, Muhammad fell into a ditch (some kind of booby-trap) that Abu Amir, the Christian monk had previously dug to trap Muslim soldiers. Now, hearing the joyful shout of Ka’b, about thirty of the Jihadists, including Muhammad’s hardcore companions like Abu Bakr, Ali, Umar etc. started approaching him. When they came near the ditch where Muhammad had fallen, they were greatly relieved to find him alive. Muhammad asked them not to make much noise but to proceed north and take sanctuary at one of the caves in the hillock. Ali put forth his hand towards Muhammad and lifted him up from the ditch. With a live Muhammad with them, his companions then started to proceed stealthily towards the hillock to take shelter there, to execute a planned withdrawal of the Muslim army and, most importantly, provide medical attention to Muhammad and his injured companions. It is reported that Aisha and a few other Muslimah joined Muhammad’s team. Fatima (Muhammad’s daughter) arrived at the scene of the battle and helped to dress the wound of her father. It took about a month for Muhammad’s wound to heal.
<br />Hamza’s sister, Safiya also came up. She was fondly attached to Hamza, her brother.
<br />The battle of Uhud also demonstrates the use of extreme vituperative and vulgar language, mostly by the Muslims. Here is a sample:
<br />While such a grave predicament afflicted the Muslims, Hamzah was fighting gallantly killing a few Quraysh. The Abissiniyan slave, Wahsi (Remember? he was hired by Hind bt. Utbah to kill Hamzah) was watching him close by and took up a strategic position aiming his deadly spear at Hamzah. At this moment, Siba b. Abd al-Uzza al-Ghubshani (Abu Niyar) passed by Hamzah. Abu Niyar was the son of a female circumciser, Umm Ammar, a freed slave of Shariq b. Amr b. Wahb al-Thaqafi. So, Hamzah yelled at him, “Come over here, you son of a cutter-of clitorises.” When, Wahsi, the slave of Jubayr b. Mutim saw Hamzah yelling at Abu Niyar, he (Wahsi) swiftly hurled his javelin at Hamzah that struck him before he could strike Abu Niyar. The javelin struck Hamzah in the lower part of the belly and came out between his legs. Hamzah died quickly and Wahsi recovered his javelin and returned to his camp, thus fulfilling his commitment of killing Hamzah. Hamzah’s body lay dead on the ground.
<br />Thus, we note that FGM (Female Genital Mutilation) was quite prevalent among the Arabs in the days of Muhammad. Muhammad did not put any ban on this practice of mutilating female private organs.
<br />As mentioned previously, after Muhammad was pulled up from the ditch, Abu Bakr, Umar, Ali and his other companions carried him to a cave nearby to provide medical attention and nursing. A Jihadist pulled out the ring that had penetrated inside Muhammad’s cheek, and while performing this primitive ‘surgery’, he broke Muhammad’s already injured incisor. Blood was oozing out from Muhammad’s wound in his face. Malik b. Sinan sucked out the blood and drank it. On this, Muhammad said, “He whose blood mingles with mine will not be touched by the fire of hell.” Abu Bakr, Umar, Ali and his other inner core of companions started comforting an injured Muhammad and the gravely wounded Talhah b. Ubaidullah. To those who spread the rumor of Muhammad’s death, Allah revealed the verse 3:144, “Muhammad is but a messenger, messengers (the like of whom) have passed away before him. Will it be that, when he dieth or is slain, ye will turn back on your heels! He who turneth back doth no hurt to Allah, and Allah will reward the thankful.”
<br />The Jihadists surrounding Muhammad became very tired and many of them fell asleep in the cave. In a short time, the Muslims finally retreated from the battle and took cover in the mountains of Uhud.
<br />Meanwhile, after the Quraysh sensed that the Muslims had been defeated and they (the Muslims) had retreated to the mountainside, they came out in full force, many of them inspecting their fallen foes. This way, mid-day passed. After the mid-day, the Quraysh started looking for the body of Muhammad, and not finding it doubted his death. Some of them engaged in mutilating the Muslim corpses. They cut off the ears and noses (even genitalia) of their victims and made necklaces from them. Hind bt Utbah became so obsessed with revenge that she not only wore some such necklaces and anklets but also proceeded to mutilate Hamzah’s corpse. She tore apart his stomach, took out the liver and chewed it but finding that not so palatable spat it out. Abu Sufyan denounced such a savage act of Hind.
<br />Then Abu Sufyan came very near to the snuggery where Muhammad and his companions were sheltered and enquired about who were inside the cave. No one replied back to him. At this, Abu Sufyan hubristically announced that the Quraysh had slain all the nobles of the Muslims, including Muhammad. Unable to bear such humiliation and insult, an angry Umar retorted back that all of them were alive, safe and sound including Muhammad. Though a little surprised, Abu Sufyan was reluctant to continue with further bloodshed and informed Umar that some Quraysh had indulged themselves in mutilating the Muslim corpses which he neither ordered nor disliked. He was satisfied that the death of his son Hanzalah b. Abu Sufyan in BadrII had been avenged. Abu Sufyan then issued a challenge to meet Muhammad again, next year at Badr. Muhammad accepted the challenge. After exalting Hubal (the biggest idol in Ka’ba) and Uzza (another idol at Nakha) for the victory, Abu Sufyan gave order to his soldiers to pack up and march for Mecca. At this, a defiant Muhammad proclaimed that Allah is the protector of the Jihadists.
<br />Once Abu Sufyan was far off from the Muslim’s sanctuary, Muhammad instructed Ali to observe the departure of the Quraysh army. Ali reported back that the Quraysh rode their camels and led their horses. This news relieved Muhammad, because it was a sure sign that the Quraysh had, indeed, departed for Mecca and had no intention of returning to Uhud/Medina. Being reassured of no further attack from the Quraysh, Muhammad ordered his comrades to come out of their hideout. Thus the Muslims, once again, returned to the battlefield that was now strewn with the corpses of the Jihadists. It was a horrible sight, no doubt, and when Muhammad saw the mutilated body of Hamzah who was his uncle and foster brother, he was gravely saddened and started to weep. The sight of Hamzah’s corpse was so grotesque that Muhammad prevented his (Muhammad’s) aunt, Saffiya to visit her brother’s (Hamzah) dead body. But Saffiya refused and came and looked at the macabre scene of his brother lying on the ground with parts of his body missing or in tatter. But she was calm, composed, and supplicated Allah for the forgiveness of Hamzah. Muhammad ordered that Hamzah be buried with Abdullah ibn Jahsh, who was his (Hamzah’s) nephew. Subsequently, Hamzah was buried where he fell dead. Muhammad then vowed to take revenge by mutilating thirty Quraysh bodies for Hamza. Some say that he vowed for seventy. However, this mutilation practice was banned by a later revelation (16:126) in the Qur’an. Consequently, Muhammad banned the mutilation of dead bodies but announced: “A wounded Jihadi will be raised on the resurrection day with blood dripping from his wounds and the smell of the wound will be the smell of musk” In addition to this, he also said: “God put the spirits of those killed in the Uhud in the crops of green birds and the Jihadists would like to come back from heaven and be killed again, again and again.”
<br />A similar Hadith is narrated in Sunaan Abu Dawud:
<br />Book 14, Number 2514:
<br />Narrated Abdullah ibn Abbas:
<br />The Prophet (peace_be_upon_him) said: When your brethren were smitten at the battle of Uhud, Allah put their spirits in the crops of green birds which go down to the rivers of Paradise, eat its fruit and nestle in lamps of gold in the shade of the Throne. Then when they experienced the sweetness of their food, drink and rest, they asked: Who will tell our brethren about us that we are alive in Paradise provided with provision, in order that they might not be disinterested in jihad and recoil in war? Allah Most High said: I shall tell them about you; so Allah sent down; "And do not consider those who have been killed in Allah's path." till the end of the verse.
<br />After burying their dead comrades, the Muslims, along with Muhammad, returned to Medina. While on his way to Medina, many people, especially women were extremely eager to learn about the fate of their dear and near ones. Muhammad had no choice but to tell them the heart-wrenching news of the death of their relations. When he passed by a settlement of Ansars, Muhammad heard the wailing of women for their dear ones. He himself wept but found no women to weep for Hamzah. When Sa’d b. Muadh heard of this, he ordered his women folks to weep for Hamzah, the uncle of Muhammad.
<br />In the evening of that day (Saturday, 7th of Shawal), Muhammad, along with the Muslim army returned to Medina. When Muhammad entered his family home he and Ali gave their swords to Fatima (Muhammad’s daughter and Ali’s wife) to wash off the blood from them.
<br />It is reported that seventy Muslims were killed at the battle of Uhud. The Quraysh lost twenty-three men.
<br />There were a few accidental killing of Muslims by themselves. For instance, it was already mentioned that Husayl b. Jabir al-Yaman was killed by Muslims who could not recognize him. Muhammad paid his son Hudhayfah the blood money. Hudhayfah donated that money to the needy Muslims.
<br />Hatib’s son Yazid was gravely injured and was comforted by other Muslims, for paradise was promised to a martyr. At this, Hatib was agitated and blamed the Muslims for misleading his son to death.
<br />Another Muslim, Quzaman, fought valiantly, killing eight or nine polytheists and then was gravely injured. When people congratulated him for his valor, he simply expressed his great desire to fight for the honor of his own people. When the pain from his wound became very severe he committed suicide by slitting his wrist with an arrow. Muhammad was quite dissatisfied with Quzman, because he fought and died for National cause rather than Allah and his apostle’s causes. When Muhammad’s followers enquired about Quzman’s standing in the life hereafter, Muhammad replied, “He is an inhabitant of fire.”
<br />A Jew, Mukhayriq was also killed in Uhud. He fought for the Muslims and exhorted other Jews to fight alongside Muhammad. But most Jews did not join the battle on the plea of the Sabbath day. As his testimony, Muhammad called Mukhyaraq the best of Jews. Sahi Bukhari records that Muhammad’s wife, Aisha, and another woman, Umm Sulaim, (it is not clear if she was Muhammad’s wife or not), served water to the Muslim fighters in Uhud. Here is the Hadith:
<br />Volume 4, Book 52, Number 131:
<br />Narrated Anas:
<br />On the day (of the battle) of Uhad when (some) people retreated and left the Prophet, I saw 'Aisha bint Abu Bakr and Um Sulaim, with their robes tucked up so that the bangles around their ankles were visible hurrying with their water skins (in another narration it is said, "carrying the water skins on their backs"). Then they would pour the water in the mouths of the people, and return to fill the water skins again and came back again to pour water in the mouths of the people.
<br />On the night of their return from Uhud, the Muslim army kept a sharp vigil on the city of Medina to prevent any intrusion from the Quraysh. Muhammad had a rather nightmarish night. For the whole of the night he thought over what had happened and what the future holds for him and his hordes of followers. The defeat at Uhud was an extremely painful blow to him and his credibility as the messenger of Allah was now at stake-Muhammad was quick to understand this. He needed to be calm, cool, and collected, and must decide on a course of action to restore his lost credibility and the awe at which his followers looked at him. To them, he was invincible and next to Allah-nothing can be further from this truth. Muhammad vowed that he must not lose this magical and hypnotic mob-power on his Jihadist followers. At the same time he was also alarmed that the Quraysh army might return and inflict a sudden attack on Medina. The only choice for him was to go out, look for the whereabouts of the Quraysh army and scare (terrorize) them, somehow or other. He must cast terror on their hearts by whatever means he could muster-he knew this truth very well.
<br />Continued in Chapter 7
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<br />Chapter Seven
<br />‘We have to pay a tax to go to Paradise’---Ramzi Binalshibh
<br />Terror Twenty-two
<br />The Invasion of Hamra al-Aswad by Muhammad-March, 624CE
<br />As stated earlier, Muhammad was deeply perturbed at the defeat of Muslims at Uhud; therefore, to salvage Muslim morale as well as to instil fear in the hearts of the Jews and the hypocrites, he planned a few attacks against the enemy in order to offset the ignominy of the rout at Uhud,
<br />So Sunday the 8th of Shawaal, AH3 (March 24, 625), the next day after Uhud, when the Muslims woke up, they heard that Muhammad had called them to join him in the pursuit of the returning Quraysh army. He gave a general order of mobilization of the troops, but with the condition that only those who had participated in the Uhud battle the previous day were eligible to join in the new operation. Undoubtedly, he did this to elevate the spirit of the Jihadists, to remove the impression of their disgraceful defeat at Uhud and to boost the morale of his demoralized soldiers. One Muslim, who missed out the Uhud battle because of his father’s reluctance to let him fight in the Jihad was allowed to join the Muslim army. The son of a martyred Jihadist sought Muhammad’s permission to join in this expedition; he was also allowed in.
<br />Besides them, several wounded Jhadists also joined this march.
<br />A little before Muhammad set out in the pursuit of the departing Meccan army, he sent three spies, all belonging to B. Aslam to track the footprint of the departing Meccan army. Two of them met the Meccan army at Hamra al-Asad, about eight (or ten, as per ibn S’ad) miles from Medina. Abu Sufyan had already come to learn about Muhammad’s venture to pursue the Meccans. The two spies heard the discussion among the Quraysh: whether they should go back and finish off the Muslims once and for all or to continue their journey to Mecca. Abu Sufyan was in favor of inflicting a deciding blow to the Muslims, but on the counseling of Safwan ibn Umayyah, he decided against it and, instead, proceeded towards Mecca. It happened just a day before the Muslim Jihadists arrived at Hamra al-Asad. Prior to their departure from Hamra al-Asad, the Quraysh spotted the two Muslim spies, caught them and killed them, leaving their corpses on the road. Nothing is known about the whereabouts of the third Muslim sleuth. Presumably, he fled and returned to Muhammad.
<br />The Jihadists, under the leadership of a bandaged Muhammad, went up to Hamra al-Asad, and found the two dead bodies of the spies that Muhammad had sent for intelligence on the Quraysh. Once Muhammad learned that the Quraysh were not there to attack him further, he felt elated and decided to spend three nights (or five, according to ibn Sa’d)-- until Wednesday, (March 25-27, 625) before returning to Medina. While recuperating at Hamra al-Asad from his battle wound suffered at Uhud, he ordered five hundred fires kindled on the adjoining heights, simply to send the Quraysh the strong message of his strength.
<br />Further, while Muhammad was at Hamra al-Asad, he made an agreement with Mabad al-Khuzaah at Tihamah. Both the Muslims and the polytheists of Tihamah were trusted allies of Muhammad. They made a compact with Muhammad to not to conceal anything from him.
<br />Then, Mabad went to Mecca; met with Abu Sufyan and talked falsely that Muhammad had gathered a great force to fight Abu Sufyan. At that time Abu Sufyan and his companions were planning a massive and decisive attack on Medina to finish off the Muslims once and for all. Hearing Mabad’s vein talk of a great military strength of Muhammad, Abu Sufyan retreated from his plan of an immediate attack on the Muslims. Thus, Muhammad, once again, proved that the use of terror and deceit do indeed work for his cause.
<br />After the demonstration of his mettle at Hamra al-Asad, Muhammad returned to Medina. One Quraysh soldier was loitering at Hamra al-Asad. He was the poet Abu Azzah al-Jumahi, a poor man with five daughters. He had just missed the Quraysh party. Previously, he was one of the prisoners of Badr II. As he was an indigent, having no means to pay ransom, he pleaded for his freedom. Muhammad released him freely on the condition that he would not take up arms against Muslims again. However, he was tempted by the Meccans to fight with the promise of a great reward of a win; or the maintenance of his five daughters in case of his being killed. After the Uhud battle when the Muslims caught this hapless destitute, he begged mercy from Muhammad, but Muhammad was not to be moved by pity or compassion; he ordered Abu Azzah’s killing, as he had broken his promise. Hazrat Ali personally killed him.
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<br />Another Quraysh, while returning to Mecca lost his way and passed the night near Medina. Next morning, he went to the house of Uthman ibn Affan (Muhammad’s son-in law). Uthman procured for him, a grace period of three days, arranged a camel and provisions for his return journey to Mecca. Having made such arrangement, Uthman departed with Muhammad for Hamra-al-Asad. The unlucky Quraysh tarried and stayed in Medina until the last day of his term of grace. Muhammad, hearing about his delay by just one day, caught him and put him to death.
<br />Al-Harith b. Suwayd was a hypocrite. He went to Uhud with Muslims but killed some Muslims. Then he fled to Mecca, to the Quraysh. After that, al-Harith sent his brother to Muhammad for his forgiveness, so that he could return to Medina. Muhammad allowed his return, but was undecided about his fate, preferring to make a decision after returning from Hamra al-Asad. On his hesitation Allah quickly sent the verse 3:86 indicating that those who reject faith after accepting it should be put to death
<br />So, after returning to Medina, Muhammad ordered the execution of al-Harith b. Suwayd for the suspected murder of al- Mujaddzir of B. Aws. This incident (i.e., the alleged and unproven murder of al-Mujaddzir) happened nine or ten years ago. Muhammad gave order to Uthman b Affan , his son-in-law to cut off the head of al-Harith.
<br />Hazrat Uthman beheaded al-Harith at the gate of the mosque, right in front of Muhammad.
<br />The success at Badr II was seen as a proof of Muhammad’s divine claim. Now, the defeat at Uhud was subversive to his prophetic claims. The Jews started broadcasting this argument. Muhammad was now deeply concerned to regain his reputation and to re-invigorate his followers. He started to preach that the defeat at Uhud was due to the hypocrites. He claimed that Allah, in the oracle of Sura 3 told this truth to him. Then he proceeded to sift the true believers from the hypocrites by blaming those who stayed at home and did not join the Jihad at Uhud. Arguing that even if he died, his cause remained, he promised future success to his believers if they remained steadfast and be courageous. The cause itself was immortal and divine-- he was absolutely adamant. This exhortation had its intended effect on the true Jihadists, and they were now reassured. He was satisfied that he could really make his gullible believers accept any postulation that he fancied them to accept as true.
<br />Terror Twenty-three
<br />The Plunder of B. Asad ibn Khuzaymah at Katan in Nejd by Abu Salma b. Abd al Asad al-Makhzumi -April, 625CE
<br />Bani Asad ibn Khuzaymah, the resident of Katan, in the vicinity of Fayd, where there was a spring, was a powerful tribe connected with the Quraysh. They resided near the hill of Katan in the Nejd. Muhammad, purportedly, received intelligence reports that they were planning a raid on Medina. So, he dispatched a force of one hundred men under the leadership of Abu Salma b. Abd al Asad al-Makhzumi to make a sudden attack on this tribe. On the first day of Muharram, while they were completely unprepared, Abd al-Asad, perpetrated an unprovoked terror raid on them and took their booty.
<br />However, this terror operation was not a huge success. When the Jihadists arrived at the site, the victims fled and the Muslims found three herdsmen with a large herd of camels and goats. They took the camels and goats as booty, and the three herdsmen as prisoners. Then the booty, along with the three captives was brought to Medina. Muhammad took one of the prisoners (presumably as a slave) for himself, distributed the camels and cattle among the Jihadists keeping his due share of the plunder. This success in plunder restored some of the Muslim prestige that had been lost at Uhud. Abu Salamah did not live long after this raid due to the inflammation of the wound he received at Uhud.
<br />In this connection it may be appropriate to mention that, as per Islamic rule on plunder, all the immovable booty must be taken out and removed from the site of plunder. It s unlawful, according to Islamic rule, not to take possession of infidel wealth after a successful plunder. On the rule on Ghanimah, (plunder), the Dictionary of Islam writes, “If the Imam, or the leader of the Muslim army, conquer a country by force of arms, he is at liberty to leave the land in possession of the original proprietors, provided they pay tribute, or he may divide it amongst the Muslims; but with regard to moveable property, it is unlawful for him to leave it in possession of the infidels, but he must bring it away with the army and divide it amongst the soldiers.”
<br />Terror Twenty-four
<br />The Assassination of Sufyan ibn Khalid, the B. Lihyan Chief at Urana (the first attack on B. Lihyan) by Abd Allah b. Unays-April, 625CE
<br />B. Lihyan, a branch of the powerful tribe of Hudhayl (a section of the Quraysh), inhabited the vicinity of Mecca. When the terrors of Muhammad’s Jihadists became unbearable, they rallied around their chief, Khalid ibn Sufyan al-Hudhayli at Urana to follow up the late victory at Uhud.
<br />Four days after the plunder at Katan (i.e., on the fifth day of Muharram) Muhammad learned that Sufyan b Khalid (or Khalid b. Sufyan, there is controversy on this) was collecting people at Nakhla to make an attack on him. So, he called Abdullah b. Unays to go to Nakhla or Urana on a mission to kill ibn Khalid. When Abdullah b. Unays wanted a description of his victim, Muhammad replied, “When you will see him, you will be frightened and bewildered and you will recall Satan.” Abd Allah b. Unays said that he was not afraid of ibn Khalid; but to assassinate him, he (Abd Allah) would have to resort to lies and deceit. He sought Muhammad’s permission to tell lies, and to commit the act of deception. Muhammad unhesitatingly permitted him to do so. Abd Allah b. Unays prayed to Allah before going on this murder mission. He spent almost eighteen days to find a way to infiltrate ibn Khalid’s newly recruited army. Then he found ibn Khalid in a halting place. When he met him, he bowed his head, pretending to be a respectful follower of ibn Khalid. When ibn Khalid asked about Abd Allah’s identity, Abd Allah said that he was an Arab and wanted to join as a volunteer in ibn Khalid’s force against Muhammad. Sufyan b. Khalid trusted him and provided him with shelter. Then, once, while conversing, Abd Allah b. Unays walked a short distance with ibn Khalid, and when an opportunity came he struck him with his sword and killed him. After killing ibn Khalid, he cut off his head, brought that to Muhammad, and while he (Muhammad) was at his mosque, threw the head of ibn Khalid at Muhammad’s feet. When he told Muhammad the details of his act of assassination, Muhammad praised him and gave him, as his reward, a stick as a sign between him and Abd Allah on the resurrection day. Abd Allah fastened the stick with his sword, and it remained with him until his death. When he died, the stick was buried with him.
<br />This assassination had the effect of silencing the Banu Lihyan, for some time. But another branch of B.Lihyan wanted to take revenge of the murder of their leader Sufyan ibn Khalid.
<br />Terror Twenty-five
<br />The Mishap at al-Rajii-May or July, 625CE
<br />This is an important episode in the early history of Islam. In this episode of terror and murder we have a clear glimpse of a terribly violent society of the savage Bedouin Arabs. Spilling blood was almost a routine affair in that barbaric culture, no matter who initiated it or who was in the wrong or right. As you read this chilling episode of ‘peaceful’ Islam, recall the seemingly unstoppable violence that is perpetrated around the globe by the Islamic Jihadists. There are several versions of this story-making it difficult to ascertain its verity. Here is the version that I compiled, mainly from the version of Tabari and Ibn Ishaq. Variations are indicated with appropriate references.
<br />Immediately after the Uhud battle, a group of men from Adal and al-Qarah came to Muhammad; requested him to send with them a few instructors to teach Islam to their people who had embraced Islam. Muhammad readily agreed to this, and promptly sent six men (or ten men as per Ibn Sa’d) with them. In reality, those emissaries were sent by the B. Lihyan people who wanted to avenge the killing of their chief, Sufyan b. Khalid al-Hudhayli (refer to Terror 24). Those emissaries were paid agents of B. Lihyan. Among the six teachers of Islam selected by Muhammad was Asim b. Thabit, the brother of B. Amr b. Awf; Marthad b. Abi Marthad (or Asim b. Thabit as per Ibn Sa’d) was appointed the head of this delegation.
<br />When the Muslim party arrived at al-Raji, the delegation took rest for the night. The Adal and Qarah, in connivance with the Hudhayl, the owner of the watering place, made a completely surprise attack with swords on the six Muslims to extract money from them. They promised not to kill them, but to derive money as ransom. However, the Muslims refused to believe the promise of the polytheists and fought back. All the Muslims, except Zayd b. al-Dathinnah, Khubyab b. Adi and Abd Allah b. Tariq were killed. These three Muslims surrendered and were taken as prisoners to be sold in Mecca. After killing Asim b. Thabit, Hudhayl wanted to sell his head to Sulafah bt. Sad b. Shuhayd, for, she had vowed to drink from the skull of Asim b. Thabit. This was in retribution for the killing of her sons (remember? her two sons, Musafi and Julas were killed by Asim b. Thabit at Uhud) at Uhud. They could not cut off the head of Asim b. Thabit, as hornets (?) protected it and Allah sent a flood in the wadi that carried away Asim’s body!It is claimed that Asim vowed that no polytheist should ever touch his body nor would he touch any polytheist’s body.
<br />When the party, along with the three captives arrived at al-Zahran, Abd Allah b. Tariq attempted to escape, but his captors killed him by stoning. The other two prisoners were taken to Mecca and sold there as slaves. Hujayr b. Abi Ihab bought Khubayb on behalf of Uqbah b. al-Harith, so that Uqbah can kill Khubyab in revenge for his father’s killing at Uhud. Safwan b. Umayyah bought Zayd b. al-Dathinah to be killed in revenge for the killing of his father Umayyah b. Khalaf in Badr II.
<br />Islamic historian, such as Ibn Ishak claims that Khubyab was a trusty slave because he did not do any harm to a minor boy of the al-Harith family while the boy was with him and Khubayab had a blade with him to shave his hair. Later, the mother of the little boy vouched that she had never encountered a captive as virtuous as Khubyab. Of course, these are exaggerated stories that are better left for the readers to judge. Khubayb was kept in jail while waiting to be crucified and remained imprisoned until the sacred months had passed, and then the Quraysh killed him.
<br />During his execution time at Ka’ba, Khubyab presumably asked to be allowed to pray two prostrations. He was allowed to offer his prayer and this became the tradition for those Muslims who are about to be executed.
<br />The prayer over, Abu Sirwaah b. al-Harith b. Amir took Khubyab out and beheaded him.
<br />The other captive Zayd b. al-Dathinah was given to Safwan’s servant, Nastas for execution .Before the killing of Zayd b. al-Dathinah, Abu Sufyan wanted to spare his life in exchange for the life of Muhammad. But Zayd’s love for Muhammad was so great that he did not want Muhammad to be hurt even by a thorn prick. In the end, Nistas killed Zayd b.Dathinah.
<br />Muhammad and the Muslim community were greatly saddened by the news of the death of those six Jihadists. Hassan ibn Thabit, the Muslim poet composed a poem in their memory. Muhammad was alarmed to fear the deterioration of Muslim prestige in case such events were to repeat. To counter such fear Allah promptly sent down His assurance in verse 2:204.
<br />When the news of the kidnap and selling of those two slaves reached Muhammad, he immediately dispatched Abu Kurayb to the Quraysh as a spy. It is claimed that he untied Khubyab’s dead body from the cross. It is also claimed that the dead body of Khubyab fell on the ground and disappeared forever
<br />Terror Twenty-six
<br />Attempt on the Liife of Abu Sufyan b. Harb by ‘Amr b. Umayyah al-Damri-July, 625CE
<br />After the killing of Khubayb (after the affair at al-Rajii) and his companion, Muhammad commissioned the service of Amr b. Umayyah al-Damri, a professional killer, along with an Ansar to murder Abu Sufyan b. Harb. It is also claimed that during this ruction Abu Sufyan also sent an assassin to kill Muhammad. The Muslims caught the assassin and he pleaded for his life. Muhammad forgave him and he embraced Islam. But Muhammad wanted to take revenge on Abu Sufyan. So he sent out a two-man assassin squad led by the hired killer Amr b. Umayyah, having instructed Amr to kill Abu Sufyan stealthily when he (Abu Sufyan) is resting or retiring. These two desperado Jihadists set out, riding a camel. As per Tabari, the Ansar had a foot problem. They went riding the camel to the valley of Yajaj where they decided that Amr would go to Abu Sufyan’s house to assassinate him. If there was a commotion, or if there was any danger, then the Ansari would immediately return to Muhammad for reporting and further instructions. Amr’s mission to kill Abu Sufyan was not a success so he returned to his Ansari companion.
<br />They entered Ka’ba and did the Hajj rituals. While exiting, a man (Muawiyah, as per Ibn Sa’d) recognised Amr b. Umaya and cried out; for, Amr was a violent and unruly fellow. So, the Ka’ba people got up to pursue Amr. Amr and his Ansari companion then took to the heel and climbed the mountain and went into a cave where they spent the night, thus eluding the Meccans. While they were in the cave, one Quraysh went there to cut grass for his donkey. He went to the very proximity of the cave, where Amr had taken sanctuary. Amr came out of his cave and stabbed the Quraysh for no reason. The Quraysh’s shrill voice attracted the attention of other Meccans searching for Amr. When the Meccans came to the rescue of the mortally wounded Qurasyh, he told them that Amr had stabbed him; then he died. The Meccans were so occupied with the dead Quraysh that they had no time to look for Amr. After two days of stay in the cave, Amr and his companion went out, and when they reached al-Tanim they found the cross of Khubayb. A guard was watching the cross. Apprehending that the Ansari man was frightened, Amr advised him to mount the camel, return to Muhammad and report the story to him. Amr alone went to the cross, untied the corpse of Khubyab and carried it on his back. But the Meccans soon found him out. So, Amr immediately threw down the corpse of Khubyab, ran for his life and took the road to al-Safra, managing to escape the Meccan chasers. His Ansari companion mounted the camel, returned to Muhammad and narrated him what had happened.
<br />Amr continued on his foot until he came to another cave and took shelter there with his bows and arrows. A one-eyed man (a shepherd) of B. al-Dil came to this snuggery. Amr lied to him that he was a man from B. Bakr (Quraysh’s ally). The one-eyed man also admitted that he was from B. Bakr. Then the one-eyed man lay down beside Amr and sang a song indicating that he would never become a Muslim as long as he lived. This angered Amr and he waited to finish off the one-eyed shepherd. As soon as the shepherd (the one-eyed man) slept, Amr got up and killed the one-eyed man in the most a horrible way. He put the end of his arrow in his sound eye; bore it down until it was forced out at the back of his neck. After this gory killing of the Bedouin shepherd, Amr rushed out of the cave and ran to a nearby village, then to Rakubah and finally to al-Naqi. While there, he spotted two Meccan spies who were sent to watch on Muhammad. Amr asked them to surrender. One of them refused, so Amr killed him with his arrow. The other Meccan surrendered; Amr tied him up and took him to Muhammad.
<br />When Amr returned to Muhammad with the Meccan prisoner, Muhammad blessed Amr for a job well done.
<br />
<br />Terror Twenty-seven
<br />The Affairs of Bir Maunah-July, 625CE
<br />This episode is indeed a tragic one for the Muslims. It involved the slaying of forty (as per Ibn Ishaq) or seventy of Muslim missionary by the infidels. Nonetheless, when we review the past activities of what havoc and terror Muhammad perpetrated on those who did not believe in him, it is quite clear-cut to guess that Muhammad was simply asking for such retribution from his victims. After all, no sane person can remain sober and peaceful in the face of Muhammad’s unrelenting foray of terror, torture, political assassination, war mongering, highway robbery…etc. It was time for the infidels to get even and teach Muhammad a lesson that he had been asking for.
<br />When I consulted several Islamic sources on the details of this episode, I found quite conflicting and confusing narrations. Here is the best way that I could summarize this important event of early Islam.
<br />Four months after the Uhud battle, and following the return of the hired assassin Amr b. Umayyah, Abu Bara, the aged chief of the delegation of B. Amir b. Sasaah came to Muhammad and presented him with a gift. Abu Bara stayed in Medina. Muhammad declined to accept that gift because it was from a polytheist and asked Abu Bara to embrace Islam. Abu Bara declined, although he acknowledged certain good points of Islam. He requested Muhammad to send some Muslims to the people of Najd to call them to Islam. At first, Muhammad was quite apprehensive of this, as he feared that some harm might befall on these Muslim missionaries. On Muhammad’s hesitation, Abu Bara guaranteed the safety of the emissaries of Muhammad. So Muhammad sent forty Islamic preachers (some say seventy), making al-Mundhir b. Amr as the chief of this missionary team. It is claimed that they were the best of Muslims among Muhammad’s companions.
<br />These new missionaries (expert Qur’an reciters) rode on horses until they arrived at the well of Bir Maunah. Bir Maunah lies between the territories of B. Amir and B. Sulaym. At Bir Maunah, the Muslims sent a messenger with a letter of Muhammad to Amir b. Tufayl, the cousin of Abu Bara and the chief of B. Amir. When the messenger met Amir b. Tufayl, the latter immediately killed him without even opening the letter of Muhammad. Amir b. Tufayl then requested the B. Amir people to help him fight the Muslims. They refused to entertain his request, as they were reluctant to betray the promise of safety by Abu Bara to the Muslims. So, Amir b. Tufayl took the help of B. Sulaym against the Muslims. Together, they attacked the Muslims. The Muslims fought back, but in the end, all of them were killed except for Ka’b b. Zayd. He was at the point of death when the enemy left him. He survived and somehow managed to return to Medina.
<br />Sahih Bukhari records this incidence in this Hadith:
<br />Volume 2, Book 16, Number 116:
<br />Narrated 'Asim:
<br />I asked Anas bin Malik about the Qunut. Anas replied, "Definitely it was (recited)". I asked, "Before bowing or after it?" Anas replied, "Before bowing." I added, "So and so has told me that you had informed him that it had been after bowing." Anas said, "He told an untruth (i.e. "was mistaken," according to the Hijazi dialect). Allah's Apostle recited Qunut after bowing for a period of one month." Anas added, "The Prophet sent about seventy men (who knew the Quran by heart) towards the pagans (of Najd) who were less than they in number and there was a peace treaty between them and Allah's Apostles (but the Pagans broke the treaty and killed the seventy men). So Allah's Apostle recited Qunut for a period of one month asking Allah to punish them."
<br />When the news of this massacre reached Muhammad, he was greatly grieved and sent Amr b. Umayyah (the professional killer, remember?) and an Aansar to investigate the whole matter. They approached the area and discovered the killing of the Muslims by the swirling vultures in the sky. They witnessed the Muslims lying in blood and their killers standing by. In anger they resorted to fight. The perpetrators killed the Ansar in no time and took Amr b. Umayyah as a prisoner. But soon he was released by Amir b. Tufayl due to distant kinship. Before releasing Amr, Amir cut off his forelock.
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<br />Upon his release from Amir b. Tufayl, Amr b. Umayyah traveled towards Medina. On his way he stopped at Qarkarat, an oasis where he met two men of B. Amir who halted next to Amr b. Umayyah. B. Amir had a treaty of protection with Muhammad that Amr b. Umayyah was unaware of. When they were asleep, Amr rushed and killed these two men of B. Amir thinking that he had taken his revenge. When Muhammad learned what Amr had done he told Amr that he (Muhammad) had to pay the blood money. Muhammad blamed the whole episode of slaughter to Abu Bara. When Abu Bara heard of what had previously been suspected, he was greatly remorseful at the betrayal of Amir b. Tufayl.
<br />One may legitimately ask why only Muhammad had to pay blood money for the killing of the two people of B. Amir but he (Muhammad) received no blood money for the killing of the Muslim missionaries? Tabari explains this seemingly confusing rule on blood money in a footnote. He writes:
<br />“Muhammad had to pay blood money for the murder of two men of b Amir because of the compact he had with them. He could not claim blood money for the Muslims as presumably the B. Sulaym killed them even if Amir b. Tufayl had asked the B. Sulaym to do so.”
<br />On the slaying of Muslim missionaries, Hassan b. Thabit (Muhammad’s personal poet) composed a passionate poem on the sad demise of them and incited the sons of Abu Bara against Amir b. al-Tufayl. When Rabiah, the son of Abu Bara heard the words of Hassan b. Thabit, he attacked Amir b. al-Tufayl with his lance but failed to kill him. Amir put the blame on his uncle Abu Bara and vowed to take revenge either himself or by other people, should he die.
<br />Naturally, Muhammad was extremely crestfallen at the Bir Maunah affair. His followers were deeply demoralized at this tragedy. To boost their morale Allah quickly sent down verse 3:169-173, in which He declared that the Jihadists do not die; they live, finding their sustenance with Him. It is said that Allah released another verse in which the slain Jihadists informed their people that they had met Allah; but the verse was, later, abrogated. Mubarakpuri, sourcing from Islamic authorities, quotes this abrogated verse thus: “Inform our people that we have met our Lord. He is pleased with us and He has made us pleased.” It is not known why Allah suddenly changed His mind and ostensibly abrogated this verse. Nowhere in the Qur’an the abrogation of any such verse is mentioned!
<br />Muhammad now started a campaign to collect blood money from the Muslims and their Jewish allies. As the Jews were much wealthier than the Muslims, Muhammad devised a clever plan to extract this blood money from the Jews of B. Nadir, who were living in their sanctuary that was not very far off from the Muslims’ quarter. Muhammad had already made up his mind to expel this group of Jews and appropriate their land and property, to not only to pay blood money, but also to enrich his downhearted Jihadists who were absolutely dispirited at the tragedy of Bir Maunah. He had to do something urgently to placate and to lift their morale and to save his prestige and clout among his fanatic believers. His experience with B. Qaynuqa (read Terror 14) had already taught him how simple it was to terrorize an entire section of infidel population, steal their land and property with impunity and without the slightest of any compunction. Muhammad was now poised to use terror again to his full advantage.
<br />Continued in Chapter 8
<br />♣ ♣ ♣
<br />Chapter Eight
<br />‘One man’s faith is another man’s delusion’---Dr. Anthony Storr (1920-2001)
<br />Terror Twenty-eight
<br />The Ethnic Cleansing of B. Nadir Jews from Medina by Muhammad-July, 625CE
<br />Bani Nadir Jews inhabited the fertile land in the vicinity of Medina. They were prosperous Jews, having vast tracts of land, on which they cultivated date palms. They were in confederation with the B. Amir people. As mentioned previously (CH. 7), Muhammad went to the Bani Nadir Jews to raise the blood money to be paid for the killing of two men of B. Amir, whom the professional killer, Amr b. Umayya al-Damri had killed by mistake.
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<br />So, Muhammad, with a few of his followers, including, Abu Bakr, Ali and Umar visited the village of B. Nadir, two or three miles away from Medina and requested the chief of B. Nadir to refund the blood money that he had already paid. The B. Nadir Jews received Muhammad courteously, asked him to sit down while they attentively listened to his demand and agreed to honor Muhammad’s request. Muhammad was quite unhappy when the B. Nadir readily agreed to his demand. In reality, he was expecting the B. Nadir Jews to reject his demand, so that he could have a good pretext to attack them and seize their land and property.
<br />After agreeing to Muhammad’s demand for blood money, the B. Nadir Jews went for a private discussion among themselves. This unnerved Muhammad. While he was sitting by the wall of a house, he thought that B. Nadir Jews were plotting to kill him. He claimed that B. Nadir Jews wanted to kill him by dropping a stone from top of the house. As usual, he pretended that Gabriel gave him this information. So, he suddenly stood up and left the place, as if to answer the call of nature asking others, including Abu Bakr, Umar and Ali not to leave the place until he returned. When his companions found that Muhammad’s return was very much delayed, they went out looking for him. On their way to Medina they met a man who told them he saw Muhammad was headed for Medina. When they met Muhammad at Medina, he told them his perception of treachery by B. Nadir and asked the Muslims to prepare to fight the B. Nadir.
<br />With clear war and invasion of Jewish property in mind, Muhammad asked another of his professional assassins, Muhammad ibn Maslamah (remember? He murdered Ka’b b. Ashraf, see Terror 17, CH. 5) to go to the Banu Nadir Jews to announce to them the ultimatum to vacate Medina. He gave the Jews ten days to evacuate Medina and, if after this deadline any Jew was seen in the area, he would be killed---the ultimatum said. The B. Nadir Jews were startled with this sudden change of heart of Muhammad. They could not believe it coming from a person like Muhammad who claimed to be the messenger of Allah. They were more surprised that Muhammad ibn Maslamah, who was hitherto very much on friendly terms with the Jews had to serve them the ultimatum. When the B. Nadir Jews expressed their dismay at the action of Muhammad b. Maslamah, he said, “ Hearts have changed, and Islam has wiped out the old covenants.”
<br />When Abd Allah ibn Ubayy learned about the precarious situation of the B. Nadir Jews, he sent the message to them that he himself would be coming to their assistance with two thousand Jewish and Arab fighters. But the Banu Nadir Jews recalled that the same person promised to help the Banu Qaynuqa Jews, but in the end, betrayed. So, the Banu Nadir Jews, at first, decided towards removing themselves to Khaybar or nearby. They thought that they could still come to Yathrib (Medina) to harvest their crops and then return to their fortresses at Khaybar. Huyayy ibn Akhtab, their leader finally resolved against this view. He decided to send a message to Muhammad, declining his order of expulsion,. entered in their fortified fortresses, stocked them with enough supplies to last up to a year and got ready to defend themselves. So, no Jew left Medina after the expiry of the ten days ultimatum. Muhammad now had the most legitimate reason to besiege the Jews.
<br />Accordingly, when Muhammad ibn Maslamah returned to Medina with the news of the Jews, Muhammad, the Prophet immediately gave order to his fanatic Jihadists in his mosque to arm themselves and march forward to lay a siege on the fortresses of B. Nadir Jews. A band of Muslims, with Muhammad as their leader started marching against B. Nadir who had already taken shelter in their formidable fortresses. In the beginning, the Jews attacked the Muslim besiegers with arrows and stones and held out gallantly. Although not unexpected, they were greatly disappointed when no help came from Abd Allah ibn Ubayy, nor from any other previously trusted sources. The siege lasted for fifteen or twenty days, and Muhammad became very impatient. At last, to hasten their surrender, Muhammad, in contravention of the revered laws of Arab warfare, cut down the surrounding date trees and burned them. When the Jews protested about the breaking of sacrosanct Arab laws on warfare, he demanded a special revelation from Allah (59:4) that was promptly sent down, sanctioning the destruction of enemy’s palm trees. In this verse Allah gave generous permission to the Muslims to cut down the palm trees: it was not a destruction but the vengeance from Allah, and to humble the evil doers that is to say, it is alright to cut down cultivated land and burn crops in a war. The Muslim poet (or the war correspondent of those days) Hassan b. Thabit enjoyed this gutting of the livelihood of the B. Nadir Jews and composed lyrics on this savage acts of the Jihadists.. Here is a Hadith from Sahih Bukhari that describes Hassan’s mood :
<br />Volume 3, Book 39, Number 519:
<br />Narrated 'Abdullah:
<br />The Prophet got the date palm trees of the tribe of Bani-An-Nadir burnt and the trees cut down at a place called Al-Buwaira . Hassan bin Thabit said in a poetic verse: "The chiefs of Bani Lu'ai found it easy to watch fire spreading at Al-Buwaira."
<br />After Muhammad destroyed their only source of livelihood, the B. Nadir found their case completely hopeless, and finding no other alternative, they decided to surrender and abandon their lands. In exchange for this, they wanted Muhammad to spare their lives, on which he agreed, on condition that they could only take those of their property that they could carry on their camels. He stipulated that the Jews must surrender their arms. They were allowed to carry whatever they could stock upon their camels. The Jews agreed to comply with those humiliating conditions, loaded six hundred camels with their goods and departed from their ancestral land with fanfare, din and alacrity. Some of them, with their chiefs Huyey, Sallam and Kinana went to Khaybar. The rest of them went to Jericho and the highlands of south Syria. Only two of them embraced Islam. They were given back their land and all of their properties.
<br />[ Note: The Sharia Law (Islamic Law) on destruction of enemy properties states:
<br />It is permissible in Jihad to cut down the enemy trees and destroy their dwellings.
<br />Once the expulsion of B. Nadir Jews was complete, Muhammad took over the ownership of their property making it his personal chattel that he could dispose of as he wished. He claimed that the spoils of B. Nadir belonged to Allah and to him exempting the land from the usual law of distribution of booty because it was gained without actually fighting. He divided the land according to his discretion, choosing the best lots for himself. With the exception of two Medina citizens (Ansar) the whole of B. Nadir lands were distributed among the refugees (Muhajirs). In this way the refugees became independent and affluent. Muhammad, Abu Bakr, Umar, Zubayr and the other chief companions of Muhammad acquired valuable estates. The other booty consisted of fifty armors coats, fifty stand of armor and three hundred and fifty swords. Thus, the expulsion of B. Nadir Jews was a great material success for Muhammad. An entire sura (Sura 59:al- Hashr) relates to the affair of B. Nadir, where Allah says that the B. Nadir Jews were subdued by the striking of terror in their hearts. Terror, duly sanctioned by Allah, thus became a legitimate weapon in the arsenal of Muhammad.
<br />On the success of this terror and plunder, Hussain Haykal writes that this was the biggest prize to the Muslims. These booties were not divided among the Muslims as war booty. They were all considered as a trust which Muhammad divided among the early emigrants after putting away some for the purposes of the poor and the deprived. Thus, the necessary economic support of the Muhajirun by al-Ansar was alleviated for the first time. The Muhajirun now acquired as much wealth as their hosts.
<br />Continuing further, Hussain Haykal comments:
<br />After the expulsion of the B. Nadir Jews, Muhammad distributed their lands to the Mohajirs and with this, they were quite satisfied with their new lands. The Ansars were equally happy that they no longer had to support the Mohajirs.
<br />In this way, Muhammad became quite a rich man in Medina and the migrant Muslims found a permanent means of their livelihood.
<br />Until the exit of B.Nadir Jews from Medina, Muhammad’s secretary was a Jew. Muhammad chose him because of his ability to write letters in Hebrew and Syriac as well as in Arabic. After the evacuation of Banu Nadir Jews, Muhammad no longer trusted a non-Muslim to write his letters. So, he engaged Zayd ibn Thabit, a Medinese youth to learn the two languages, and appointed him as his secretary for all affairs. Zayd ibn Thabit also collected/compiled the Qur’an during the caliphate of Abu Bakr and Uthman.
<br />Muhammad claimed that B. Nadir property was a special gift from Allah to him. He sold B. Nadir booty to purchase arms, horses, provision for his wives and used the B. Nadir property to support his wives. Here is a Hadith in support of the actions of Muhammad from Sahih Bukahri:
<br />Volume 6, Book 60, Number 407:
<br />Narrated Umar:
<br />The properties of Bam An-Nadir were among the booty that Allah gave to His Apostle such Booty were not obtained by any expedition on the part of Muslims, neither with cavalry, nor with camelry. So those properties were for Allah's Apostle only, and he used to provide thereof the yearly expenditure for his wives, and dedicate the rest of its revenues for purchasing arms and horses as war material to be used in Allah's Cause.
<br />Here is another Hadith from Sunaan Abu Dawud about Muhammad’s exclusive rights on the annexed properties of B. Nadir, Fadak and Khaybar:
<br />Book 19, Number 2961:
<br />Narrated Umar ibn al-Khattab:
<br />Malik ibn Aws al-Hadthan said: One of the arguments put forward by Umar was that he said that the Apostle of Allah (peace_be_upon_him) received three things exclusively to himself: Banu an-Nadir, Khaybar and Fadak. The Banu an-Nadir property was kept wholly for his emergent needs, Fadak for travellers, and Khaybar was divided by the Apostle of Allah (peace_be_upon_him) into three sections: two for Muslims, and one as a contribution for his family. If anything remained after making the contribution of his family, he divided it among the poor Emigrants.
<br />Once again, we note that terrorism had really paid a huge dividend to Muhammad and his horde of fanatic Jihadists.
<br />Many Islamists often claim that ‘There is no compulsion in religion’ (2:256) to portray the religious freedom in Islam. However, they cleverly avoid the context of this verse. This verse relates to some Muslim children who were raised as Jews with the B. Nadir. This happened, because during those days, many Muslims who had difficulty in having children used to vow that if Allah gave them any child they would make that child a Jew and raise the child with the Jews. When Muhammad performed his ethnic cleansing on the Jews of B. Nadir, the Muslim parents of these children asked him about what should they do with their children. Muhammad permitted these children to remain Jews by saying ‘There should be no compulsion in religion.’ Therefore, the verse 2:256 has no relevance with religious freedom whatsoever.
<br />Here is a Hadith from Sunaan Abu Dawud on this matter:
<br />Book 14, Number 2676:
<br />Narrated Abdullah ibn Abbas:
<br />When the children of a woman (in pre-Islamic days) did not survive, she took a vow on herself that if her child survives, she would convert it a Jew. When Banu an-Nadir were expelled (from Arabia), there were some children of the Ansar (Helpers) among them. They said: We shall not leave our children. So Allah the Exalted revealed; "Let there be no compulsion in religion. Truth stands out clear from error."
<br />Terror Twenty-nine
<br />Raid Against B. Ghatafan at Dhat al-Riqa by Muhammad-October, 625CE
<br />After the expulsion of the B. Nadir Jews, Muhammad stayed in Medina for two months. Then he received the news that certain tribes of B. Ghatafan were assembling at Dhat al Riqa with suspicious purposes. The Ghatafan were an Arabian tribe, descended from Qais. Muhammad, proceeding up to Nakhl led an expedition against the B. Muhamrib and the B. Thalabah, a sub-clan of the Ghatafan. This is called the expedition of Dhat al-Riqa’(the patchwork of mountain) because the mountain after which it was named had black, white and red patches on it. He made a surprise raid on them with four hundred (or seven hundred) men to disperse them. The Ghatafan fled to the mountains, leaving their women behind. No fighting took place but Muhammad attacked their habitations and carried all their women off including a very pretty girl. When the prayer time came, the Muslims were terrified that the Ghatafan men might descend from their mountain hideout and make a sudden attack on them while they were praying. Apprehending this fear, Muhammad introduced the ‘service of prayer of danger.’ In this system, a party of faithful stands guard while the other party prays. Then they take turns. The public prayer is thus repeated twice. A revelation came from Allah on this provision (4:100-102) regarding shortening of a prayer.
<br />While Muhammad was resting under the shade of a tree at Dhat al-Riqa, a polytheist man came to him with the intention of killing him. The man was playing with Muhammad’s sword and pointed it to Muhammad; asked him if he was afraid of him or not. Muhammad claimed that Allah would protect him and that he was not afraid at all. The would-be assassin then sheathed the sword and returned it to Muhammad. On this occasion Allah revealed verse 5:11, proclaiming His unflinching protection for Muhammad whenever someone stretches his hand out for his life. After fifteen days Muhammad returned to Medina. But he was not at peace; he apprehended that the B. Ghatafan might make a sudden attack to reclaim their women.
<br />Surprisingly, the Sirah (biography of Muhammad) is completely silent about what happened to those captured women of Ghatafan. I searched most of the well-known Islamic sources, but they are as mute as a fish. However, if I have to go by the Islamic rules then I am pretty certain that those women were awarded to the Jihadists to be enjoyed or sold as slaves to raise money for war as per the booty rules
<br />Terror Thirty
<br />The Expedition for Badr III by Muhammad-January, 626CE
<br />As per the appointment at Uhud (see Terror 21, CH. 6), the forces of Mecca and Medina were to meet again at Badr within a year. That time soon arrived. This was a year of great drought. Abu Sufyan b. Harb thought it to be unwise to set out for a war in this year of famine and desired that the appointment be deferred to a year of plenty. He sent an emissary, Nuaym, to Medina who exaggerated the preparation of the Meccans. Abu Sufyan did that hoping that this exaggeration might dissuade the Muslims who still had in mind, the terrible defeat at Uhud. The Quraysh, however, marched from Mecca with two thousand foot soldiers and fifty horses. Abu Sufyan went out of Mecca as far as Usfan, then decided to go back after two days of marching, because he could not find a good pasture, the year being a year of severe drought. The Meccan army was reduced to live on flour and water only. Hence this is also known as the expedition of Sawick (barley porridge).
<br />The report of Nuaym greatly alarmed the Muslims of Medina. Many of them were reluctant to meet the formidable enemy again. But Muhammad decided to go forth. He gathered fifteen hundred men and prepared for the march to Badr. This was the third time that the two armies were presumably to meet at Badr. The Muslims arrived at Badr and encamped there for eight days. They carried a lot of wares with them in anticipation of a fair there. When they arrived at Badr they found no Quraysh army there. Muhammad waited for the rendezvous with Abu Sufyan b. Harb. When this did not materialise he met Makashi b. Amr al-Damri and expressed his intention of dissolving their treaty of peace, if B. Damri people desired. Actually, Muhammad wanted to wage a war on this tribal people as he felt he was strong enough to terrorize smaller tribes. But the Damri people decided to keep the treaty of peace with him.
<br />The Muslim army bartered their wares, made good profit and returned to Medina. Muhammad was much pleased with this expedition and took that as a sign of Allah. He received the revelation 3:172-175 regarding Satan casting fear in the mind of Muhammad.
<br />When the Quraysh heard of Muhammad’s rejoice, they were greatly mortified, fearing further terrorism from him. They began to plan another grand attack against Muhammad. It took them a year to plan and execute the attack. During this period Muhammad had a little respite.
<br />Terror Thirty-one
<br />First Raid at Dumat al-Jandal byMuhammad-July, 626CE
<br />In the summer of 626CE Muhammad purportedly received intelligence reports that the Ghatafan tribe, once again, had mobilised troops at Dumat al-Jandal to launch an attack on him. Dumat al-Jandal is an oasis on the frontier between Hijaz and al-Sham, midway between the Red sea and the Persian Gulf.on the borders of Syria. A severe drought during this time caused famine in this area. Without wasting any time, Muhammad immediately made a raid on this band of Ghatafan tribe and captured their herd grazing in the neighbourhood. He led this expedition with an army of one thousand men and reached the confines of Syria. No fighting took place as the B. Ghatafan fled without giving any opposition. The Muslims returned to Medina with the booty. This expedition greatly enhanced the lust for plunder in the hearts of Muhammad’s men. On his way back, Muhammad entered into a truce with Uyanah b. Hisn, the leader of B. Fazarah, a powerful part of Ghatafan, so that Uyanah b. Hisn b. Hudhayfah could pasture his herds in the nearby territory of Taghlaman, controlled by Muhammad as Uyanah’s territory was afflicted with drought. The land at Taghlaman
<br />was lush with pasturage due to rain there.
<br />Continued Chapter 9
<br />♣ ♣ ♣
<br />Chapter Nine
<br />‘Among the forms of mistake, prophecy is the most gratuitous’---George Eliot (1819-1880)
<br />Terror Thirty-two
<br />The Battle of the Trench Led by Muhammad-February, 627CE
<br />After the successful raids for booty, Muslims in Medina felt safe and secure. Their need was largely ameliorated by the swag they acquired through these plunders. Muhammad became militarily strong by the forced evacuation of Banu Qaynuqua and Banu Nadir Jews from their ancestral lands in Medina. However, Muhammad was always cautious, lest the enemy strike without notice. And true to his fear, the enemy did strike him no sooner than he was relaxing with his booty and the new found military might. When the winter season came, the Quraysh prepared for an attack against Muhammad. This was the battle of the Trench or the battle of Ahzab (the confederates).
<br />This battle took place in February, 627 (Shawal, AH 5). The major cause of this battle was the expulsion, or the ethnic cleansing of the B. Nadir Jews from Medina.
<br />After the expulsion of the B. Qaynuqa and the B. Nadir Jews from Medina, the exiled leaders of the Jews, like Salam b. Abi al-Huqayq al-Nadri, Huyayy b. Akhtab al-Nadri, Kinanah b. al-Rabi b. Abi al-Huqayq… etc. went to Mecca and met with the Quraysh leaders and formed a confederation to fight a menacing Muhammad. At first, the Quraysh were skeptical about the Jews as the Jewish religion was quite close to Islam. They asked the Jews about whose religion was better-the paganism or the Islam? The Jews answered that the Quraysh’s religion (i.e., paganism) was better than that of Muhammad’s new brand of monotheism. This pleased the Quraysh, and they accepted unhesitatingly the Jews as their allay. On this, Allah revealed 4:51-55, denouncing the Jews for upholding paganism and He promised hell to the Jews.
<br />Being satisfied with the Jewish leaders, the Quraysh were now ready to strike a mortal blow to Muhammad and his horde of fanatical Jihadists. Having secured the agreement of the Quraysh, the Jewish leaders approached the Ghatafan and a few other tribes around Mecca and convinced them to launch an attack in confederation with the Quraysh. Thus, the Quraysh, under the leadership of Abu Sufyan b. Harb and the Ghatafan, under the leadership of Uyanah b. Hisn b. Hudhayfah (see Terror 31, CH. 8) marched out for Medina. Some biographers list Uyanah as the leader of B. Fazarah tribe, B. Fazarah being a sub-clan of the Ghatafan. The other tribes that joined them were: B. Murrah and Masud b. Rukhaylah from Ashja tribe. The Quraysh themselves brought four thousand soldiers including three hundred horses, and fifteen hundred camels. The entire Meccan force was of ten thousand men. They marched in three separate camps. The general commander was Abu Sufyan b. harb. The flag of the battle was assigned to Uthman ibn Talhah whose father was killed in the battle of Uhud.
<br />Soon this news of a planned attack reached Muhammad. He was quite unprepared for this sudden attack from the Quraysh and its allies. The experience of Uhud was still fresh in the minds of the Muslims. Another battle against the Quraysh was out of the question.
<br />Sensing profound trouble, Muhammad convened a conclave of his trusted lieutenants. In this meeting, Salman, the Persian convert, suggested digging a trench around Medina to protect it from the impending attack of the Meccans. He had been a Christian captive of Mesopotamia, bought by a Jew from the Bani Kalb. Then he was ransomed and converted to Islam. He was familiar with this mode of defence of a city in other countries. This was a completely new strategy that Arabia had never practiced. Muhammad and his followers readily adopted this great strategy of defence. The work consisted of digging a deep trench, probably ten yards (thirty feet) wide and five yards (fifteen feet) deep, three and half mile long all around the city of Medina. For a speedy completion, the work was divided between various clans.
<br />Muhammad now assembled his men to dig this trench and inspired them with the rewards of Paradise. It was the fasting month of Ramadan, and Muhammad hired the digging implements from the Jews of B. Qurayzah. Between one thousand to three thousand Muslims worked from dawn to dusk to complete the dry moat, and they all joined to face the formidable army of the Quraysh and its confederates that numbered ten thousand. Muhammad started cursing the Meccans, inviting Allahs wrath on them as narrated in Sahih Bukhari:
<br />Volume 5, Book 59, Number 415:
<br />Narrated Anas:
<br />Allah's Apostle said Al-Qunut for one month after the posture of Bowing, invoking evil upon some 'Arab tribes.
<br />Some hypocrites joined in but they became sloppy and slipped away to be with their families without the permission of Muhammad. Nonetheless, the true believers kept going with dogged determination, halting intermittently just to join their families with permission from their spiritual leader. On this occasion Allah revealed 24:62, praising these true Jihadists and promising them His forgiveness. On the errant hypocrites, Allah revealed 24:63-64, disclosing that He knows about their secret. After working diligently for a few days (some say eight days), the diehard Muslims completed the trench surrounding Medina, ahead of the arrival of the Meccan troop. They were now very satisfied with the freshly dug dry trench, inspired by Salman, the Farsi. Each clan claimed that Salman belonged to their side. On this, Muhammad said, “Salman is one of us, the people of the Household (ahl al-bayt).”
<br />The Muslim historians, Tabari and Ishak narrate the incredible story that while the trench was being dug, Allah caused a white rock to emerge from the bottom of the trench. Muhammad went down into the trench with Salman; struck the rock with his pick axe and a flash of lightning spread out that illuminated the two tracks of Medina’s black mountains!
<br />Muhammad explained this as the sign of Allah for Muslim’s victory. He even claimed that that spark of lightning lit up the Byzanatine and Khusroo’s (the Persian emperor) empire, meaning that he (Muhammad) would be victorious over them. Muhammad’s harangue thus lifted up further, the sprit of the Muslim earth diggers. They were now absolutely confident that Allah had assured them a signal victory. Other miraculous stories about the increase in food supply when the Muslim army’s provision ran out is told in Sahih Bukhari, such as Volume 5, Book 59, Number 428. For brevity and conciseness I refrain from quoting this lengthy Hadith.
<br />But from the very beginning, the hypocrites were skeptical about Muhammad’s claims and they tried to subdue the morale of the ardent Jihadists. On this, Allah’s oracle came down in verse 33:12 revealing the diseased minds of the hypocrites.
<br />The digging of the trench completed, on the eighth of Dzul Kada (March 2, 626 CE), the army of Medina was posted with the trench. The houses outside the town were evacuated and their residents were placed for security, on tops of the double-storied houses nearby the freshly dug trench. During this evacuation stage, the army of Mecca was reported to have advanced at Uhud. Muhammad’s army was three thousand men and was posted across the road leading to Uhud, having the trench in front of them.
<br />The Meccans, at first encamped at Uhud and finding no opposition there rapidly moved up the road to Medina. Soon, they arrived near the freshly dug trench, and was greatly surprised at the defense tactics of Muhammad. They were unable to come closer to the Medina quarters. So, they resorted to archery from a distance.
<br />In the mean time, Huyayy b. Akhtab, the leader of the expelled B. Nadir Jews conferred with Ka’b b. Asad, the B. Qurayzah Jew’s chief, to break the latter’s contract of truce with Muhammad. At first, Ka’b refused to meet Huyayy, but finally relented to Huyayy’s persistent pleading.
<br />Huyayy then informed Ka’b about the mobilization of the Quraysh and the Ghatafan to confront Muhammad once and for all and urged Ka’b to repudiate all his treaty with Muhammad. He requested Ka’b’s co-operation, promising him his unflinching support in case the Ghatafn and the Quraysh retreated without finishing off Muhammad. At first, Ka’b was hesitant to tow the line with Huyayy, but finally gave in when Huayayy vouched that in case of trouble, he (Huyayy) would move forthwith to Ka’b’s fortress, so that, whatever befell K’ab would be his fate too. In this way Ka’b renounced his peace treaty with Muhammad and Huyayy moved in the fortress of B. Qurayzah Jews to stay with them.
<br />When this news reached Muhammad, he sent his trusted Jihadist, Sa’d b. Muadh, along with a few of his elite companions to investigate stealthily about its veracity.
<br />When the team of Sa’d b. Muadh met the B. Qurayzah Jew leader Ka’b b. Asad, he (Ka’b) immediately repudiated their treaty with Muhammad. He demanded that the Muslims return the Jews of Banu Nadir back to their former quarters in Medina. On this, Sa’d ibn Muadh, who was closely allied with the Banu Qurayzah Jews, warned them that something worse than Banu Nadir might befall the Banu Qurayzah in case they persisted on this betrayal of covenant with the Muslims. Nonetheless, even under such a dire threat from Sa’d b. Mudah, Ka’b refused to surrender to his demand.
<br />So, a disappointed Sa’d b. Muadh returned to Muhammad and told him the extremely bad news. Muhammad took it as a treachery on the part of B. Qurayzah, and Allah immediately confirmed this in verse 33:20. However, please note that the B.Qurayzah were under no obligation to honor the treaty if they wanted, as Muhammad, in the past had broken many such treaties. Moreover, the B. Qurayzah Jews never intended to attack Muhammad, they simply negated the pact with Muhammad.
<br />When Muhammad heard what Sa’d had to say, he was perturbed, no doubt, but showed no alarm; instead, he said, “God is greatest! Rejoice, people of the
<br />Muslims!” This was, of course, designed to keep his army in shape and in good spirit. Allah promptly sent down verse 33:10, saying, “The enemy came upon them from above and from beneath…..”. regarding the double danger (from top and bottom) facing the Muslims
<br />Although, outwardly showing no alarm, Muhammad was quite frightful at the prospect of losing the war. He was in constant anxiety that the trench may be overcome and that the Jews might attack from behind. The people of Medina were greatly disappointed at that turn of the events. Many of his followers begged to be released to look after their properties that they had left behind. They considered Muhammad to be weak and helpless; questioned the divine assistance for him and apprehended that his promises of Khusroo’s and Caesar’s wealth were hollow. Now, they felt afraid to venture outside the confines of their city. Many of them claimed immunity from fighting, using the alibi that their houses were exposed to the enemy as expressed in verse 33:13.
<br />The confederates and the Muslim soldiers stayed in their position for twenty days (or a month) facing each other across the trench without any fighting, except for shooting arrows at each other. On the Quraysh side were Khalid b. Walid and Wahshi, the Abyssinian Negro slave.
<br />Becoming desperate with such a long drawn stalemate, Muhammad made a clever attempt to bribe the Ghatafan to desert the battlefield. Secretly, he sent an emissary to Uyanah b. Hisn, the leader of the Ghatafan (or Fazarah) and tempted him to accept his offer of one-third of the date harvest of Medina on condition that they remove themselves from the battlefield. Uyanah signaled his willingness to accept the deal and bargained the offer to one-half. However, when Muhammad disclosed this deal for the approval of B. Aws and B. Khazraj, they spurned it and offered nothing but sword to the confederates of the Quraysh. Muhammad’s great confidante, Sa’d b. Muadh objected in offering such a generous gift to the Ghatafan. He promised to offer only sword to the Ghatafan, saying, “Messenger of God, we and these people used to be polytheists, associating [other divinities] with God and worshipping idols, and we neither worshipped God nor knew him, and they did not hope to a single date of ours except in hospitality or by buying. Now that God has conferred Islam on us, guided us to it, and strengthened us with your presence, shall we give them our wealth? We have no need for this! By God, we will offer them only the sword, until God judge between us and them.” So, Muhammad reluctantly, dropped this bribery deal.
<br />On the other side, the Quraysh army, despite their vast number, was very frustrated by the strong vigilance of the Muslim army. When this stand-off grew intolerable, a few of the Quraysh, among them, Ikrimah b. Abi Jahl (Abu Jahl was brutally murdered at Badr), commanded the confederates to prepare themselves for an attack. With this instruction, they advanced and when they reached near the freshly dug trench, they were totally taken aback at this innovative approach of defense that was never practiced in Arabia.They then made a general attack through a narrow and weakly guarded part of the trench. Ikrimah cleared the ditch and galloped in front of the enemy. Among the other Quraysh who crossed the trench was Amr b. Abd Wudd. Ibn Sa’d. reports that Amr was ninety years old! Ali rushed forward to confront the intruders. When he saw Amr, Ali called him to join Islam, but Amr readily declined. Then Ali challenged Amr to fight him, on which Amr passionately told Ali that he did not wish to kill his nephew (Ali was the son Amr’s brother, Abu Talib). But Ali expressed his desire to kill Amr, his uncle. On this, an angry Amr jumped out of his horse and attacked Ali.
<br />A duel ensued between Ali and Amr, in which Ali killed Amr. The rest of Amr’s companions panicked and started to disperse. Ali managed to slaughter another polytheist, gravely injured yet another who managed to cross the trench, but later died of his wound at Mecca. Another Quraysh polytheist fell into the ditch while attempting to jump over the trench. He fell inside the deep trench. The marauding Muslim soldiers gathered at the site and pelted stone at him. When this hapless victim shrieked in pain, Ali went down and beheaded him. The Muslims took the corpse to Muhammad, seeking his permission to sell it. But Muhammad declined and instructed his Jihadists to do whatever they liked with the dead body. Nothing is known what the Jihadists did to the polytheist’s corpse. It is reported that the Negro slave, Wahsi, with his unerring javelin, killed one Jihadist, al-Tufayl b. al-Numan and Dirar ibn al-Khattab (Umar’s brother?) killed another Muslim, Kab ibn Zayd.
<br />The Quraysh did not make any further attempt to cross the trench during the day, but made great preparations at night. Next morning, they launched a general attack with a massive force. But all their attempts were without effect. They could not cross the trench. Sa’d ibn Muadah, the chief of B. Aws was wounded severely in his arm (or shoulder as per Muir by an arrow. He promised to exact his revenge on B. Qurayzah, for the man, who shot him was on friendly terms with the B. Qurayzah. The Quraysh lost three men while the Muslims lost five.
<br />The Muslims could not offer prayer on that day. They were too busy with the war. At night, when the enemy returned to their camp, the Muslims gathered and offered a special prayer for those missed prayers.
<br />We learn from the narratives of Ibn Ishaq and Tabari that there was no wearing of Hijab (veil) by the Arab women during this period. While the battle of Ahzab was raging, Aisha was in the fortress of B. Haritha and the mother of Sa’d b. Muadh was with her. Aisha wore no Hijab when Sa’d b. Muadh passed her by wearing a coat of mail through which Aisha could view the entire forearm of Sa’d b. Muadh.
<br />During this time, Saffiyah bt. Abd al-Muttalib, Muhammad’s aunt was in Fari, the fortress of Hassan b. Thabit, the official poet of Muhammad. She discovered a Jew circling the fortress of Hassan b. Thabit. When Saffiya requested Hassan b. Thabit to go downstairs and kill the suspicious Jew, he declined. So she went downstairs and clubbed the Jew to death herself. She then requested Hassan b. Thabit to strip the Jew naked and to take his arms and coats of mail as booty. Hassan b. Thabit refused to do that, as he was not in need of the spoils.
<br />During this lengthy blockade, Muhammad became desperate, searching for a way out. Just then, a double-agent, Nuaym b. Masud b. Amir from the Ghatafan approached Muhammad to offer his service of sleuthing Muhammad’s enemies. He claimed that he had embraced Islam and was available to offer his assistance as a double agent. Muhammad engaged him to his advantage and told him that ‘war is deception.’ He said to Nuaym, “You are only one man among us. Make them abandon [each other], if you can, so that they leave us; for war is deception.” Here is a Hadith from Sahih Bukhari that confirms Muhammad’s view of war as an act of deception:
<br />Volume 4, Book 52, Number 269:
<br />Narrated Jabir bin 'Abdullah:
<br />The Prophet said, "War is deceit."
<br />A similar Hadith is also found in Sunaan Abu Dawud:
<br />Book 14, Number 2631:
<br />Narrated Ka'b ibn Malik:
<br />When the Prophet (peace_be_upon_him) intended to go on an expedition, he always pretended to be going somewhere else, and he would say: War is deception.
<br />After Muhammad’s persuasive talk, Nuaym went to the B. Qurayzah and advised them not to trust the confederation of the Quraysh and the Ghatafan. He harangued them that if the confederate won the war they might take the land of the B. Qurayzah as a booty; should Muhammad win, then the confederates would abandon the B. Qurayzah, leaving them to defend themselves against the formidable Muslims.
<br />Then Nuaym advised the B. Qurayzah to secure hostages from the Quraysh and Ghatafan as a security for their pledge of assistance against Muhammad. B. Qurayzah leaders pondered over what Nuyam had said and found that to be very credible.
<br />Meanwhile, after talking to the B. Qurayzah Jews, Nuaym went straight to the Quraysh and the Ghatafan; announced that he had abandoned Islam and Muhammad and told them that the B. Qurayzah Jews had regretted at what they had done and was now in league with Muhammad. Nuaym further added that the B. Qurayzah had offered Muhammad a pledge that whatever hostages they took from the Quraysh and the Ghatafan, they would send them to Muhammad for beheading and Muhammad would be too pleased to execute the hostages. This news unnerved the Meccans as they believed every word of what Nuaym had said. Suspicion now arose in their minds regarding the pledge of the B. Qurayzah, and they decided, as per advice of the double agent Nuaym to refrain from dispatching any hostage that B. Qurayzah might demand from them.
<br />On the eve of the Jewish Sabbath day (that is, Friday evening, Saturday being the Jewish Sabbath), Abu Sufyan sent Ikrimah b. Abi Jahl with a group of men to B. Qurayzah to ask the Jews to come out and to assemble to fight on the next day (i.e., on Saturday). On this, the Jews declined to fight on their Sabbath day, claiming that on previous occasions when they broke that tradition, the Jews were converted into monkeys and boars for fighting on the Sabbath day. Moreover, they demanded hostages from the Quraysh and the Ghatafan as a pre-condition to fight Muhammad.
<br />When this news of demand for hostages was brought to Abu Sufyan and the leaders of Ghatafan, they were simply amazed at the veracity of what Nuaym had already told them. The confederates then decided not to offer a single hostage to B. Qurayzah and this decision was communicated to the B. Qurayzah Jews. Having heard the verdict of the confederates, the B. Qurayzah Jews were now convinced that the Quraysh and the Ghatafan were playing tricks with them. The Jews decided not to join in the fighting, unless hostages are secured from the confederates and forwarded their decision to the Quraysh and the Ghatafan.
<br />The allied forces were now greatly disheartened. Their provisions were running short. Their plan to attack the Muslims from the rear of city with the help of B. Qurayza was now in doubt. Their camels and horses were dying daily in numbers. To add more to their adversity, the weather, too, was unkind to them. The cold, wind and rain became merciless on their unprotected camps. The storm became a hurricane, overturning their cooking pots and sweeping away their tents. They took the fury of weather as an evil omen and started to flee for their lives. With so many troublesome incidents, Abu Sufiyan suddenly decided to break up the camp and retreat. The withdrawal was led by the Quraysh, followed by the Ghatafan and their allies. Abu Sufyan leaped on his camel and led away. Soon, the entire Quraysh army took the road to Mecca by way of Uhud. In the morning not one of them was left in sight. As usual, Muhammad claimed that Gabriel had brought the severe storm and caused the Meccan confederates to flee. Ibn Sa’d writes that when Gabriel met Muhammad, he (Gabriel) said to him: “O! be happy.”. An oracle (33:9) descended from Allah confirming His divine intervention by casting terror in the heart of the infidels through the tempestuous wind and the biting cold.
<br />However, the real reason the Meccans abandoned the siege was different. It was the ensuing of the month of Dzul Qaedah, the first month of the three consecutive months of the Arab tradition of cessation of hostilities-the Meccans had to go back and attend the pilgrims that would soon start arriving at Mecca.
<br />The news of the disunity between the confederates and the B. Qurayzah soon reached the ears of Muhammad, and he sought the assistance of a spy to observe the activities of his enemy, promising him paradise or booty should the spy returned on time. On this enticement, a Hadith from Sahih Bukhari is quoted here:
<br />Volume 9, Book 93, Number 555:
<br />Narrated Abu Huraira:
<br />Allah's Apostle said, "Allah guarantees (the person who carries out Jihad in His Cause and nothing compelled him to go out but Jihad in His Cause and the belief in His Word) that He will either admit him into Paradise (Martyrdom) or return him with reward or booty he has earned to his residence from where he went out."
<br />Muhammad had to promise paradise to his spy as none other had volunteered to go to the Quraysh camp and bring back their news. During this period, fear hunger and cold had engulfed the Muslims and they were not in a mood for a fight. In fact, when no one volunteered, Muhammad picked the said spy himself and commanded him to engage in information gathering. The spy went out and saw Allah’s helpers (i.e., angels) punishing the Quraysh and the Ghatafan with lashing wind and bitter cold.
<br />The spy of Muhammad observed the departure of the Abu Sufyan and his confederates and brought the good news to Muhammad. Muhammad was greatly relieved at the departure of his enemy; the Muslim army became joyful and in the morning, broke up their camp and returned to their homes. Muhammad refrained from pursuing the retreating Quraysh army for, he feared that a confrontation with the Quraysh in the open would not be to his advantage. He soon told the Muslims that he had Allah’s message to attack the B. Qurayza, claiming that Gabriel came to him in the appearance of Dihya, the Kalbite. Immediately, Muhammad sent Bilal to announce the new call throughout the town for the new battle.
<br />Once the Battle of the Trench was over Muhammad vowed to be aggressive and offensive, to make attack and not to defend. Here is a Hadith from Sahih Bukhari that clearly indicates Islam is truly a religion of offense and not defense:
<br />Volume 5, Book 59, Number 435:
<br />Narrated Sulaiman bin Surd:
<br />On the day of Al-Ahzab (i.e. clans) the Prophet said, (After this battle) we will go to attack them (i.e. the infidels) and they will not come to attack us."
<br />[Please note: This Hadith cannot be found in the sanitized, summarized version of Sahih Al-Bukhari; however you may read this Hadith in the Internet version of Original Sahih Bukhari]
<br />Continued in Chapter 10
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<br />
<br />Chapter Ten
<br />‘LET (Lashkar-e-Toiba) volunteers neither shave nor cut their hair and they are taught to kill ritualistically, by beheading or slitting of throat’---A LET member
<br />Terror Thiry-three
<br />The Genocide of Bani Qurayzah Jews by Muhammad-February-March, 627
<br />After Muhammad left the battlefield of the trench in the morning he returned to Medina, and while he was washing his head in the house of Umm Salamah, one of his wives, Gabriel visited him at noon and informed him that the battle was not over yet, and that Allah commanded him (Muhammad) to besiege the B. Qurayzah. He claimed that Gabriel came in the form of Dhiyah b. Khalifah al-Kalbi, a handsome and a rich merchant of Medina. Gabriel also declared his unflinching support for Muhammad in this operation. It is claimed that Gabriel arrived riding a horse and wearing a cloth of gold turban.
<br />After listening to the instruction of Gabriel, Muhammad abandoned the noon (Asr) prayer and commanded his Jihadists to march straight to the territory of B. Qurayzah, Ali being sent ahead of the rest. Muhammad informed his followers that during war, prayer can be omitted, as fighting during this time was more incumbent than praying On his way, Ali heard people talking foul about Muhammad and hurling insult at him. A disturbed Ali hastened back to Muhammad and informed him of what he had heard what people were saying about Muhammad. Muhammad consoled Ali by saying that the people dared not utter any derogatory remark about him should he (i.e., Muhammad) be personally present amongst them. This pleased Ali and he went back to his mission. In the evening, the Muslim soldiers marched toward the fortress of Bani Qurayza that lay two or three miles to the south-east of Medina. Muhammad rode an ass, while an army of three thousand Muslims, with thirty-six horses followed him. A tent in the compound of the mosque in Medina was also pitched where Sa’d b. Muadh took shelter to recuperate from his painful wound (see Terror 32).
<br />When Muhammad was near the fortress of the B. Qurayzah Jews, he called them by yelling, ‘you brothers of apes.’ This is elucidated in the Qur’an in verses 2:65, 5:60 and 7:166, where Allah says that He turned the Jews in to apes. Thus, as far as Islam goes, the Jews are still considered as apes, no exaggeration; it is a decree by Allah, and Muhammad had confirmed this in the operation for B. Qurayzah. Ibn Sa’d writes: Muhammad said, “O brothers of monkeys and pigs! Fear me, fear me.”
<br />Not being satisfied with his vocabulary of simple ‘swearing’ language, Muhammad asked his poet friend Hassan b. Thabit to make verbal abuse of the Jews through poems. Here is a Hadith from Sahih Bukhari to describe the mindset of the messenger of Allah:
<br />Volume 5, Book 59, Number 449:
<br />Narrated Al-Bara:
<br />The Prophet said to Hassan, "Abuse them (with your poems), and Gabriel is with you (i.e, supports you)." (Through another group of sub narrators) Al-Bara bin Azib said, "On the day of Quraiza's (besiege), Allah's Apostle said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you (i.e. supports you).' "
<br />Despite extreme provocation by Muhammad B. Qurayzah Jews were patient and courteous with Muhammad, and addressed him as Abu al-Qasim (father of Qasim, Muhammad’s dead son). This is the conversation that took place between Muhammad and the B. Qurayzah Jews as written by Tabari:
<br />‘When the Messenger of God had approached their fortresses, he said: “You brothers of apes! Has God shamed you and sent down his retribution on you?” they said, “Abu al-Qasim, you have never been one to act impetuously.”’
<br />The Muslims then attacked the Jews with archery but to no avail. One Muslim approached the fortress carelessly and was killed by a Jewess by casting down a millstone on him. Muhammad kept the siege on causing a great distress among the besieged Jews. Nonetheless, Muhammad was bent on a bloody revenge and refused to negotiate with the Jews.
<br />After twenty-five days of siege, the Jews grew desperate, exhausted and terrified at their future. They were on the verge of starvation. It is claimed that Allah, through Muhammad’s terrorism, cast terror into their hearts. Among the Jews was Huyayy b. Akhtab (see Terror 32) who, as a fulfillment of his pledge to be with B. Qurayzah through thick and thin, did not escape with the Quraysh and the Ghatafan, but stayed with the B. Qurayzah Jews. Unable to bear the desperate situation of the Jewish women and children, the B. Qurayzah leader, Ka’b b.Asad proposed that the Jews should accept Islam to save their lives. Almost all the Jews declined to forsake the religion of their forefathers. A distraught Ka’b proposed that they should kill their women and children, then, all the men could go out and fight Muhammad without any impediment. But the Jews did not want to kill their dearest ones with their own hands. It was impossible for them to commit such act, as they feared that it was meaningless to live without their wives and children. Ka’b then proposed an attack on Muhammad the next day which was a Jewish Sabbath day (ie Saturday). The Jews flatly declined to engage in any warfare during the Sabbath.
<br />When the Jews could not decide on their fate themselves, they sent a message to Muhammad, asking that Abu Lubabah b. Abd al-Mundhir, their confidante from B. Aws, be sent to them for a discussion and advice. As soon as Lubabah arrived in the Jewish quarter, the weeping women and children of the Jews rushed out and grabbed him hoping that he could plead for mercy for them. Abu Lubabah was filled with pity and compassion for them. When asked what Muhammad would do with them should they decide to surrender, Abu Lubabah indicated through sign language that Muhammad had slaughter in mind and that he (Abu Lubabah) could do nothing about it.
<br />Tabari writes:
<br />‘When they saw him (i.e Abu Lubabah), the men rose to meet him, and the women and children rushed to grab hold of him, weeping before him, so that he felt pity for them. They said to him, “Abu Lubabah, do you think that we should submit to Muhammad’s judgment”? “Yes”, he said, but he pointed with his hand to his throat, that it would be slaughter.”’
<br />Haykal writes that the Jews thought that the former allies from al-Aws tribe would give them some protection and if they were to remove themselves, to Adhriat in al Sham, Muhammad would have no objection to letting them go. So, the Banu Qurayzah sent the proposal to evacuate their territory and to remove themselves to Adhriat. Muhammad flatly rejected their proposal and insisted on their abiding by his judgment.
<br />Having indicated by sign language what Muhammad had in mind for the Jews, Abu Lubabah felt guilty that he had broken his promise of secrecy with Muhammad. To atone for his ‘misdeed’ he went straight to the mosque and bound himself with ropes to one of the pillars. This pillar is known as the ‘pillar of repentance’ or the ‘pillars of Abu Lubabah’. Allah expressed His displeasure with Abu Lubabah’s conduct through verse 8:27.
<br />When Muhammad heard of what Abu Lubabah had done, he waited for Allah to forgive him (Abu Lubabah).
<br />Abu Lubabah remained tied with the pillar for six nights. His wife used to untie him for prayers. Allah promptly forgave Abu Lubaba in verse 9:104. So, Muhammad went to him during a morning prayer and set him free.
<br />Finding no choice, in the morning, the crestfallen B. Qurayzah Jews surrendered to Muhammad for his judgment. The male Jews were chained and kept in the fortress till a decision was made about their fate. The B. Aws people were on good terms with the B. Qurayzah Jews. They pleaded with Muhammad for mercy and a fair judgment for their Jewish allies. On this, Muhammad proposed that the judgment be passed by Sa’d b Muadh who was the B. Aws leader, recuperating from his wound in a tent nearby Medina. B. Aws and the B. Qurayzah both agreed on this proposal of Muhammad, hoping to have some mercy from Sa’d b. Muadh. Muhammad dispatched some B. Aws men to bring Sa’d to deliver his judgment. Riding a donkey Sa’d arrived at the site where all the seven or eight hundred Jewish men and many B. Aws people were standing to listen to his judgment. Their women and children, stricken with terror waited for the pronouncement of Sad’s verdict. Many B. Aws people requested Sa’d to deal with the Jews with leniency and mercy.
<br />Sa’d then asked his people if they would accept whatever judgment he pronounced. The crowd agreed.
<br />Then Muhammad asked Sa’d b. Muadh to pass his judgment. Sa’d replied, “I pass judgment on them that the men shall be killed, the property divided, and the children and women made captives.” Everyone was shocked at this bloody decree except Muhammad. He praised Sa’d for proclaiming a solemn judgment of the Almighty. He was cold and unmoved and termed Sa’d’s judgment as fair and said, “You have passed judgment on them with the judgment of God and the judgment of His Messenger.” This statement by Muhammad clearly shows that he wanted to murder these Jews in cold blood without any compunction or mercy. Sahih Bukhari records this incidence thus:
<br />Volume 5, Book 58, Number 148:
<br />Narrated Abu Said Al-Khudri:
<br />Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet said, "Get up for the best amongst you." or said, "Get up for your chief." Then the Prophet said, "O Sad! These people have agreed to accept your verdict." Sad said, "I judge that their warriors should be killed and their children and women should be taken as captives." The Prophet said, "You have given a judgment similar to Allah's Judgment (or the King's judgment)."
<br />[Please note: This Hadith cannot be found in the sanitized, summarized version of Sahih Al-Bukhari; however, it can be read in the Internet version of Original Sahih Al-Bukhari]
<br />The women and children were then separated from their husbands, others were put under the care of Abdullah, a renegade Jew. All the goods and possessions of the B. Qurayzah Jews, their camels and flocks were all brought as spoils of war to be distributed amongst the Muslims. The wine and fermented liquors were thrown away.
<br />After Sa’d b. Muadh passed the judgment of slaughter, the B. Qurayzah Jews were brought down from their dwellings; the men were handcuffed behind their backs their women and children having already been separated. They were placed under the charge of Mohammad ibn Maslama, the assassin of Ka’b ibn Ashraf, to be despatched to Medina to the compound of the daughter of another Muslim fanatic, al-Harith before their execution in batches. A long trench was dug in the marketplace of Medina. The Prisoners were then taken there, made to kneel down and beheaded in a group of five or six. Muhammad was personally present to witness this slaughter. Ali and Zubayr cut off the heads of the Jews in front of Muhammad. Sourcing from Al-Waqidi, Tabari writes:
<br />“…the messenger of God commanded that furrows should be dug in the ground for the B. Qurayzah. Then he sat down, and Ali and al-Zubayr began cutting off their heads in his presence.” Ibn Ishaq writes that they were taken in groups to Muhammad for beheading in front of him.
<br />Tabari further writes:
<br />‘The messenger of God went out into the marketplace of Medina and had trenches dug in it; then he sent for them and had them beheaded in those trenches. They were brought out to him in groups. Among them were the enemy of God, Huyayy b. Akhtab, and Ka’b b. Asad, the head of the tribe. They numbered 600 or 700-the largest estimate says they were between 800 and 900. As they were being taken in groups to the Messenger of God, they said to Ka’b b. Asad, “Ka’b, what do you understand. Do you not see that the summoner does not discharge [anyone] and that those of you who are taken away do not come back? By God, it is death!” the affair continued until the Messenger of God had finished with them.’
<br />Sir William Muir describes this extremely grotesque scene thus:
<br />‘The men were penned up in a closed yard, while graves or trenches were being dug for them in the chief marketplace of the city. When these were ready, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five or six at a time. Each company was made to sit down by the brink of the trench destined for its grave, and there beheaded. Party by party they were thus led out, and butchered in cold blood, till the whole were slain. One woman alone was put to death; it was she who threw the millstone from the battlements.’
<br />A most pathetic and heart-wrenching incidence took place when Huyayy b. Akhtab, the banished B. Nadir Jewish leader was taken to the execution field. Tabari describes his execution this way:
<br />‘Huyayy b. Akhtab, the enemy of God, was brought. He was wearing a rose-colored suit of clothes that had torn all over with fingertip-sized holes so that it would not be taken as booty from him, and his hands were bound to his neck with a rope. When he looked at the Messenger of God, he said, “By God, I do not blame myself for being hostile to you, but whomever God forsakes is forsaken.” Then he turned to the people and said: “People, there is no injury in God’s command. It is the book of God, His decree, and a battlefield of great slaughter ordained against the Children of Israel. Then he sat down and was beheaded.’
<br />Only one woman of the B. Qurayzah was killed. She was the wife Hasan al-Qurazi and was friendly with Aisha. Aisha narrated her story of beheading thus:
<br />‘Only one of their women was killed. By God, she was by me, talking with me and laughing unrestraintedly while the Messenger of God was killing their men in the marketplace, when suddenly a mysterious voice called out her name, saying, “Where is so and so?” She said, “I shall be killed.” “Why?” I asked. She said, A misdeed that I committed.” She was taken away and beheaded. (Aisha used to say: I shall never forget my wonder at her cheerfulness and much laughter, even when she knew that she would be killed.).’
<br />This incident is also recorded in a Sahi (authentic) Hadith of Abu Dawud:
<br />Book 14, Number 2665:
<br />Narrated Aisha, Ummul Mu'minin:
<br />No woman of Banu Qurayzah was killed except one. She was with me, talking and laughing on her back and belly (extremely), while the Apostle of Allah (peace_be_upon_him) was killing her people with the swords. Suddenly a man called her name: Where is so-and-so? She said: I I asked: What is the matter with you? She said: I did a new act. She said: The man took her and beheaded her. She said: I will not forget that she was laughing extremely although she knew that she would be killed.
<br />As told before, this unlucky Jewish woman killed one Muslim soldier by casting a millstone on his head while the Messenger of Allah besieged the B. Qurayzah fortress.
<br />There is another poignant story of a very old Jewish man named Az-Zabir. Az-Zabir saved the life of a Muslim convert, Thabit b. Qays in the Bu’ath war. Now, when Az-Zabir was about to be beheaded Thabit requested Muhammad to save the life of this old man and his family as a return to his favor. Muhammad reluctantly agreed to spare this Jewish man and his family members. Az-Zabir then asked Thabit b. Qays about the fate of the Jewish leaders such as Ka’b b. Asad and Huayy b. Akhtab, as he preferred to die rather than to live without them. Az-Zabir said, “Then I ask you for the sake of the favor I once did for you to join me to my kinsmen, for by God there is no good in living after them. I will not wait patiently for God, not even [the time needed] to take the bucket of a watering trough, until I meet my dear ones.”
<br />So Thabit brought him forward, and he was beheaded. When Abu Bakr heard what that old man said just before his execution, he said, “He will meet them, by God, in the Gehenna, there to dwell forever and forever.”
<br />Muhammad commanded that all those Jewish men with puberty hair were to be killed. One Jewish boy took refuge with a Muslim woman, Salma bt. Qays. She requested Muhammad that mercy be shown to this Jewish boy. It is said that Muhammad spared his life. Here is a Hadith from Sunaan Abu Dawud on this:
<br />Book 38, Number 4390:
<br />Narrated Atiyyah al-Qurazi:
<br />I was among the captives of Banu Qurayzah. They (the Companions) examined us, and those who had begun to grow hair (pubes) were killed, and those who had not were not killed. I was among those who had not grown hair.
<br />Please note that the narrator of this Hadith, Atiyyah al-Qurazi, was probably the very young brother of Hasan al-Qurazi, the executed Jew.
<br />Having beheaded all the adult males of the B. Qurayzah Jews, the Prophet of mercy now busied himself with the distribution of the Jewish booty. He divided the wealth, the wives and the children of the B. Qrayzah Jews among his followers. Needless to say he did not miss his Khums (one-fifth of booty) that was reserved for him.
<br />The booty rules were changed slightly. A horseman received three shares: two shares for the horse and one share for the rider. A foot Jihadist, who had no horse, received one share. It was the first booty in which shares were allotted and from which the Khums was deducted. This simplified rule on booty (fai) was followed in the later plunders.
<br />There were thirty-six cavalry in this raid. If a man had more than two horses he could claim shares only for two horses.
<br />[Please note: Fai is a booty taken from a country which submits to Islam without resistance.
<br />After executing all the adult male Jews, Muhammad sent Sa’d b. Zayd al-Ansari with some captives (women and children) from the B. Qurayzah to Najd to sell them in the slave market. While we do not have an accurate price of a female slave during that time, Ibn Sa’d writes that Khadijah, Muhammad’s first wife, bought her slave, Zayd b. Haritha, (who would later become Muuhammad’s adopted son), for four hundred (400) Dirhams at the slave market of Ukaz, Mecca. In Sunaan Abu Dawud we read that the price of young slave (male or female) varied from five hundred dirhams to eight hundred (800) dirhams i.e, US$ 2,5000 to US$ 4000 (see Sunaan Abu Dawud hadis numbers, 3946 and 4563). So a reasonable price of a slave as US$ 2,500 in to-day’ money will be quite a realistic assumption. Multiply this with an approximate number of women and children, say about one thousand (1,000), and we get a sum of US$ 2,500,000 (yes, a cool two and a half million US Dollars). This was a huge wind fall for the terrorists of those days. With the money raised through this slave-trading Muhammad bought more horses and arms. Among the captive women, he found a very pretty, youthful lass by the name Rayhanh bt. ‘Amr b. Khunafah and took her as his concubine. It is said that when Muhammad offered to make her his wife by embracing Islam, she declined. She preferred to remain a sex slave to becoming a Muslim.
<br />She said, “Messenger of God, rather leave me in your possession [as a concubine], for it is easier for me and for you.” Muhammad was quite grieved when she rejected Islam but preferred to remain a Jew. Some biographers write that Rayhana eventually accepted Islam.
<br />A telling description of Muhammad’s cruelty and lust for young women is provided by Sir Willima Muir thus:
<br />‘Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, and having given command for the earth to be smoothed over their remains, Mahomet returned from the horrid spectacle to solace himself with the charms of Rihana, whose husband and all whose male relatives had just perished in the massacre. He invited her to be his wife, but she declined; and chose to remain (as indeed, having refused marriage, she had no alternative) his slave or concubine. She also declined the summons to conversion, and continued in the Jewish faith, at which the Prophet was much concerned. It is said, however, that she afterwards embraced Islam. She lived with Mahomet till his death.’
<br />After the delivery of his judgment, Sa’d was taken back on his donkey to his tent.. His wound now became fatal. He was now lying in his deathbed. Muhammad quickly went to visit him. He prayed to Allah to save Sa’d’s life. However, Allah did not answer his prayer this time. Soon, Sa’d died. His corpse was carried to his home and after the forenoon prayer he was buried. His bier was very light to carry. Muhammad claimed that angels carried Sa’d’s bier.
<br />Gabriel told Muhammad that Sad B. Muadh was already in heaven; claiming further that Allah’s throne shook when Sad b. Muadh died. We read in Sahih Bukhari:
<br />Volume 5, Book 58, Number 147:
<br />Narrated Jabir:
<br />I heard the Prophet saying, "The Throne (of Allah) shook at the death of Sad bin Muadh." Through another group of narrators, Jabir added, "I heard the Prophet : saying, 'The Throne of the Beneficent shook because of the death of Sad bin Muadh."
<br />What did Muhammad do with the appropriated lands of the Jews of B.Quaynuqa, B. Nadir and B. Qurayzah? He used the plundered of lands of B. Qurayzah and B. Nadir to return the gifts (debt) he received from the Ansars of Medina; he gave his share of the booty to Umm Ayman, the slave woman who nursed him in his infancy. Here is a Hadith on this from Sahih Muslim:
<br />Book 019, Number 4376:
<br />It has been narrated by Anas that (after his migration to Medina) a person placed at the Prophet's (may peace be upon him) disposal some date-palms growing on his land until the lands of Quraiza and Nadir were conquered. Then he began to return to him whatever he had received. (In this connection) my people told me to approach the Messenger of Allah (may peace be upon him) and ask from him what his people had given him or a portion thereof, but the Messenger of Allah (may peace be upon him) had bestowed those trees upon Umm Aiman. So I came to the Prophet (may peace be upon him) and he gave them (back) to me. Umm Aiman (also) came (at this time). She put the cloth round my neck and said: No, by Allah, we will not give to, you what he has granted to me. The Holy Prophet (may peace be upon him) said: Umm Aiman, let him have them and for you are such and such trees instead. But she said: By Allah, there is no god besides Him. No, never! The Holy Prophet (may peace be upon him) continued saying: (You will get) such and such. until he had granted her ten times or nearly ten times more (than the original gift).
<br />Muhammad now became militarily strong and a much feared warlord in the Arabian Peninsula. Needless to say, all this was the fruits of his terror tactics.
<br />Click here to learn the Islamic version of the massacre of B. Qurayzah Jews:
<br />[ http://forum.bismikaallahuma.org/viewtopic.php?t=956 ]
<br />Continued in Chapter 11
<br />♣ ♣ ♣
<br />Chapter Eleven
<br />‘You live here, but I live among the infidels. Please let me wash off some of my sin’---Ziad al-Jarrah
<br />Terror Thirty-four
<br />Raid Against al-Qurata at Dariyaah by Muhammad ibn Maslama--July, 627CE
<br />Readers might remember the name of Muhammad ibn Maslama. He was the hired killer of Ka’b b. al-Ashraf, the Jewish poet (see Terror 17, CH. 5). Hitherto, Muhammad b. Maslama was a very special person to Muhammad, the messenger of Allah. Whenever. Muhammad needed to do covert assassination; he (Muhammad ibn Maslama) was the trusted person to accomplish such an act of murder. Having been satisfied with his impeccable service for Islam (via terror), Muhammad, the messenger of Allah, decided to assign him with a much more challenging and rewarding job, i.e., committing plunder or Ghanimah.
<br />So he dispatched Muhammad ibn Maslama, the professional killer, at the head of thirty Jihadists to surround and to plunder al-Qarata, a branch of Kilab tribe that inhabited a place called Dariyyah, about fifty or sixty miles from Medina. Muhammad b. Maslama marched by night, concealing during day, and when he arrived at Dariyyah, he attacked the al-Qurata tribe suddenly, creating panic and terror amongst the people there. During this raid the Muslims killed ten people while others fled offering no resistance. The booty was enormous: one hundred and fifty camels (around US$ 52,000) and three thousand goats (around US$ 105,000) plus the household goods (unspecified sum, probably around US$ 50,000). Muhammad ibn Maslamah continued this looting for nineteen days; then he returned to Medina with the booty. Muhammad, the messenger of Allah took his share (Khums, one-fifth) and distributed the rest to his ardent companions. A camel was made equivalent to ten goats. The Muslims also brought a prisoner who was a disciple of Musaylamah, another claimant of messenger of Allah and Muhammad’s bitter competitor. Muhammad, the messenger of Allah accused this prisoner of plotting to kill him in collaboration with Musaylamah. It is stated that the prisoner later accepted Islam.
<br />Terror Thirty-five
<br />First Raid Against B. Thalabah towards Dhu al-Qassah by Muhammad ibn Maslama-July, 627CE
<br />After a few successful raids, Muhammad’s herd of camels greatly increased by the plunder. He sent this large herd of camels out to graze in the vicinity of Hayfa, a place seven miles from Medina which was lush with green pastures. Due to the continuous drought prevailing in the adjoining areas during this time, B. Thalabah, a section of the Ghatafan tribe, was greatly tempted to steal from Muhammad’s herd. He suspected mischievousness from these people and sent his trusted lieutenant, Muhammad b. Maslama with ten followers to plunder the vicinity of Dhu al-Qassah of B. Thalabah. It was a night’s journey from Medina. B. Thalabah people were already aware of the impending attack; so they lay in wait for the Muslims, and when Muhammad b. Maslama arrived at the site, B. Thalabah, with one hundred men attacked them while the Muslims were making preparation to sleep; and after a brief resistance killed all of Muhammad b. Maslama’s men. Muhammad b. Maslama himself was severely wounded in his ankle; he could not move. He was left in the field for dead. A Muslim who happened to pass that way found him and assisted him to return to Medina.
<br />Terror Thirty-six
<br />Second Raid against B. Thalabah at Dhu al-Qassah by Ubayda b. al-Jarrah-August, 627CE
<br />When Muhammad, the messenger of Allah learned of this incident (Terror 35), he immediately dispatched an army of forty well-mounted soldiers under the leadership of Abu Ubayda b. al-Jarrah to punish the offenders. This plundering team arrived there (Dhu al-Qassah) just before dawn. Immediately upon their arrival, they raided the inhabitants who quickly fled to the mountains. The Muslims took their cattle, clothes and captured one man. They brought the booty to Muhammad. After taking his due share, he distributed the booty to his men. The captured man embraced (or forced to) Islam and Muhammad released him.
<br />Terror Thirty-seven
<br />Raid Against B. Asad at al-Ghamr by Ukkash b. Mihsan-August, 627CE
<br />During this period, Muhammad sent out forty Jihadists under the leadership of Ukkash b. Mihsan to plunder the neighborhood of al-Ghamr (towards Syrian frontier), a watering place belonging to B. Asad b. Khuzaymah. When Ukkash arrived at the site of pillage he found that the enemy had already fled. The Jihadists captured their cattle, including two hundred camels (worth around US$ 70,000) and brought them to Medina. They also captured a spy whom they set free.
<br />Terror Thirty-eight
<br />Second Attack on Banu Lihyan at Ghiran by Muhammad -September, 627CE
<br />Six months after the massacre of B. Qurayza, Muhammad went out to take revenge on the B. Lihyan people for the killing of his men, namely, Khubayb b. Adi and his companion, Zayd b. al-Dathinnah (see Terror 25, CH. 7) at al-Rajii. After the stalemate at the battle of the Trench and after the ethnic cleansing of B. Qurayzah, Muhammad felt he was militarily strong enough to exact retribution to this tribe. He selected two hundred men on camels and twenty horses.To trick and to to make a sudden and surprise attack on the enemy, he pretended to be heading north, towards Syria. After proceeding north for a short distance and when he felt secure that neither the Quraysh nor their neighbours were aware of his intentions, he made a sudden turn to the left and followed the direct route to Mecca leading him to the town of Ghiran, the abode of B. Lihyan. The B. Lihyan people were already on alert, and when they saw the Muslim army, they took up secure positions on mountain tops, taking their cattle with them, in order to confront Muhammad’s army. Muhammad sent some people to search for the tribe of Lihyan, but they could not find their trace.
<br />Having failed to attack the B. Lihyan by shock and terror, Muhammad felt frustrated. In order not to waste this trip, he thought of scaring the Meccans by approaching Mecca and showing his newly found military might. So he marched out with two hundred of his men and halted at Usfan. At Usfan, he dispatched two horsemen towards Mecca. They went up to Kuraul Ghamin and then returned back at Usfan. Then he tripped back to Medina. Ibn Sa’d writes that Muhammad sent Abu Bakr with ten horsemen towards Mecca to terrorize them (the Meccans).
<br />Terror Thirty-nine
<br />Raid on Muhammad’s Milch Camels at al-Ghabah by Uyana b. Hisn-September, 627CE
<br />A few days after Muhammad returned Medina from the unsuccessful raid on B. Lihyan, a band of armed men of Ghatafan led by Uyanah b. Hisn raided the outskirts of the city; seized twenty milch camels of Muhammad that were grazing in the area of al-Ghabah. They also killed the shepherd and took his wife as a captive. A Muslim, called Amr ibn al Akwa, saw this plunder and the carrying away of booty. He shot arrows at them and called for help. Muhammad soon heard his call and alerted the people of Medina.
<br />Terror Forty
<br />The Second Raid on Ghatafan at Dhu Qarad by Sa’d b. Zayd/Muhammad-September, 627CE
<br />When Muhammad heard of the raid on his camel herd at al-Gabah by Uyanah b. Hisn, he immediately sent a battery of five hundred cavalrymen under the leadership of Sa’d b. Zayd to search and finish off the perpetrators. He told them that he would meet them later. The Muslim soldiers were more in number than the bandits. They marched out and found the bandits resting in a valley at Dhu Qarad. After a day or two, Muhammad went out with further men and halted at the mountain of Dhu Qarad where the rest of the Muslims joined him. The Muslims then attacked the armed B. Ghatafan and slew several of the marauders and recovered half of the plundered camels. In the battle that ensued, Uyanah’s son, Abd al-Rahman was killed. The Muslims lost only one man.He was the son of Abu Dhar Ghifari, one of the most trusted lieutenants of Muhammad. Muhammad’s army chased the attackers as far as towards Khaybar and rescued the camels and the woman. They also took as booty, the weapons from the bandits.
<br />Later, Muhammad stayed at Dhu Qarad for a day and a night, and then the Muslims returned to Medina with the looted camels.
<br />Terror Forty-one
<br />Plunder of B. Sulaym at Nakhl by Zayd ibn Haritha-September, 627CE
<br />
<br />Zayd ibn Haritha was the freed slave and the adopted son of Muhammad. Muhammad later married Zayd’s wife Zaynab. It was time to reward this adopted son with booty. So Muhammad entrusted Zayd b Haritha to lead a plundering team at Jamum, near Nakhl. He captured a woman who led him to the site of B. Sulaym. Zayd’s team then raided this place and captured cattle, sheep, camels and took many B. Sulaym as captives. Among the captives was the husband of the woman who led the Muslims to the plundering site. Zayd brought his booty to Muhammad. When Muhammad heard the entire story he granted the woman her freedom and released her husband, presumably for assisting the Muslims in the pillage.
<br />Terror Forty-two
<br />Plunder of the Quraysh at al-Is by Zayd ibn Haritha-September, 627CE
<br />After the successful plunder of B. Sulaym by Muhammad’s adopted son, Zayd ibn Haritha, Muhammad thought of entrusting him with a far richer looting operation. Muhammad had already received information that a highly rich caravan of the Quraysh was on its return journey from Syria, and he did not want to waste time to plunder it. So, in the autumn of 627 Muhammad dispatched Zayd with an army of one hundred and seventy horsemen towards al-Is, an important trading center to intercept this Quraysh caravan. The journey was four nights march from Medina. The Muslim plunderers seized the caravan and looted it entirely. Needless to say, it was a highly successful raid and the Muslim army returned with a large amount of booty including plenty of silver belonging to Safwan b Umayyah as well as plenty of captives.
<br />Among the prisoners was Abu al-As, the son-in-law of Muhammad, the husband of Zaynab, Muhammad’s eldest daughter. Abu al-As was the nephew of Khadija (Muhammad’s first wife) and a prosperous trader in Mecca. When Muhammad received the prophet hood, Abu al-As declined to embrace Islam. But he also refused to divorce Zaynab at the insistence of the Quraysh, for, his love for Zaynab was great. The love was mutual and Muhammad was quite happy about it. When Muhammad migrated to Medina, Zaynab, with her husband, Abu al-As remained at Mecca. In the battle of Badr II Abu al-As was taken as a prisoner. Zaynab sent a necklace of Khadijah to Muhammad as a ransom for the release of her husband. His story has already been told (see Terror 9, CH. 3).
<br />It was after three or four years that Abu al-As was caught again as a prisoner at al-Is. When the party of prisoners arrived at Medina, Abu al-As was given the permission to meet, at night, with his ex-wife Zaynab for her protection. Then he rejoined the other prisoners. In the morning when the Muslims gathered at the mosque for prayer, Zaynab called out loudly that she had given protection to Abu al-As. Muhammad agreed that she could treat Abu al-As as an honored guest but not as her husband. He appealed to the captors to release Abu al-As along with his property, if they wished. If not, then they could keep Abu al-As as their booty. Abu al-As’ captors immediately agreed to release him from their captivity. Abu al-As was greatly moved by this generosity; returned to Mecca, completed his affairs there, then returned to Medina and accepted Islam. He then rejoined his wife Zaynab. However, Zaynab died within a year after rejoining her former husband---purportedly due to the illness suffered as a result of her miscarriage.
<br />Muhammad was greatly angered by the acts of the two Quraysh, especially Habbar who manhandled his daughter (Zaynab) during her attempt to escape from Mecca. He gave the order that both of them be burned alive. Later, at night he changed his mind and decided that they should be put to death in the ordinary way, i.e., by beheading. Ali put one of the attackers, Huweirith, to death when the Muslims captured Mecca.
<br />Terror Forty-three
<br />Third Raid on B. Thalabah at al-Taraf By Zayd b. Haritha-October, 627CE
<br />With two successful looting operations by Zayd b. Haritha, Muhammad must have been very pleased with his adopted son. So, he sent Zayd with fifteen men to Al-Taraf, thirty-six miles from Medina to punish and to plunder B. Thalabah once again (see Terror 35, 36 above). When this raid took place, the Bedouin tribe of B. Thalabah fled. Zayd’s booty was twenty camels. He spent four nights conducting this raid then returned to Medina with the booty.
<br />Terror Forty-four
<br />Raid Against B. Judham at Hisma By Zayd b Haritha-October, 627CE
<br />In the Sirah (biography) of Muhammad we read that after his signing of Hudaibiya peace treaty with the Quraysh in Mecca, Muhammad took himself as the true messenger of Allah. To prove his clout, he sent several emissaries in a few neighboring countries, inviting them to Islam. He sent Dhiyah b. Khalifah al-Kalbi, one of his devoted followers on a mission to the governor of Syria regarding some concession on the commerce with the Roman province. In his epistle to Heraclius, the Byzantine emperor, Muhammad wrote: “In the name of God, the Merciful and compassionate. From Muhammad, the Messenger of God, to Heraclius, the ruler of the Romans. Peace to whoever follows right guidance!
<br />To proceed: submit yourself, and you shall be safe. Submit yourself, and God shall give you your reward twice over. But, if you turn away, the sin of the Husbandmen shall be upon you.”
<br />Despite Muhammad’s threat and insulting remarks, Dhiya was graciously received and was presented with a dress of honor. When, after finishing his trip to Syria, Dhiya was returning to Medina with those expensive gifts from the emperor; a group of bandit belonging to B. Judham robbed him of everything when he reached Hisma, a place on way to Syria and on the west of Tabuk.
<br />Dihya approached the neighbouring tribe (with whom he was in good terms) for help. They attacked Bani Judham, recovered the spoils and returned them to Dhiya. When the news of this robbery by B. Judham reached Muhammad, he immediately dispatched Zayd ibn Haritha with five hundred men to punish them. The Muslim army fought with B. Judham, killed several of them, including their chief, Al-Hunayd ibn Arid and his son. Zayd also killed another three men from another clan of B.Judham. The Muslims captured their women and children and plundered a great collection of herds and flocks. Another leader of B. Judham who had recently converted to Islam appealed to Muhammad to release the living captives. Muhammad sent Ali to release those captives there.
<br />Terror Forty-five
<br />First raid at Wadi al-Qura by Zayd b. Haritha-November, 627CE
<br />After so many successful terror operations by Zayd b. Haritha, Muhammad rewarded him by appointing him the Amir (ruler) of the area surrounding Wadi al-Qura. This was an important oasis, about seven miles from Medina, lying in the valley of Qura and on the route to Dumat al-Jandal (Duma) and thence to Syria. It was absolutely important that Muhammad established his full military control on this region to secure his position. Zayd set out with twelve men to survey this area and to monitor the movements of enemies of Muhammad, i.e., the unbelieving tribes inhabiting this region.
<br />However, the inhabitants in this area were unfriendly to Zayd and Islam. They attacked the Muslims, killing nine of them; the rest, including Zayd, managed to escape and returned to Medina.
<br />Continued in Chapter 12
<br />
<br />♣ ♣ ♣
<br />Chapter Twelve
<br />‘Guns will make us powerful; butter will only make us fat’---Hermann Goering (1893-1946)
<br />Terror Forty-six
<br />The Raid on Bani al-Mustaliq by Muhammad-December, 627CE
<br />Bani al-Mustaliq was a branch of the Khozaa (Jewish) tribe. Two months after Muhammad returned from Dhu Qarad campaign (see Terror 40, CH. 11), Allah suddenly told him that B. al-Mustaliq, under the leadership of Haritha b. Abi Dirar was mobilizing forces against him. Hitherto, B. al-Mustaliq people were friendly to Muhammad. But, out of the blue, Muhammad spread the rumour that B. al-Mustaliq were now joining with the Quraysh to launch an attack against the Muslims. The Muslims even killed a man from B. al-Mustaliq on suspicion of spying for them. With this pretext Muhammad rallied all the fighting men around him to assail the B. al- Mustaliq. It is not clear why Allah had suddenly changed His mind on B. al-Mustaliq. However, the real reason was that B. al-Mustaliq were a prosperous Jewish clan who had immense wealth and property and Muhammad was eyeing to appropriate their resources through plunder. So far, he was not absolutely certain whether his terror campaign to this peace-loving Jewish clan would be a success or not. But when his ethnic cleaning of the Jews in Medina was a great accomplishment, the Jews all around Medina became fearful of his further attack on them. So B. al-Mustaliq Jews took all precautionary measures to prevent such an invasion on them. Naturally, they sought help from other clans as well. Now, a militarily strong Muhammad was poised to plunder this Jewish community to further enrich his horde of followers. We can infer this conclusion from the fact that Muhammad gave no opportunity to this clan to embrace Islam before facing ethnic cleansing-Islamic style. On previous occasions, he abided by the rule that the infidels be given a three days reprieve to decide whether to accept Islam or face liquidation. In fact, Muhammad was not at all keen on this prosperous clan to take up Islam, as that meant no booty to his ardent Jihadists. It was far better that B. al-Mustaliq did not embrace Islam so that the Muslims could pillage everything that they had through a pre-emptive attack. Here is a passage from Sahih Muslim on this raid:
<br />Book 019, Number 4292:
<br />Ibn 'Aun reported: I wrote to Nafi' inquiring from him whether it was necessary to extend (to the disbelievers) an invitation to accept (Islam) before m". ing them in fight. He wrote (in reply) to me that it was necessary in the early days of Islam. The Messenger of Allah (may peace be upon him) made a raid upon Banu Mustaliq while they were unaware and their cattle were having a drink at the water. He killed those who fought and imprisoned others. On that very day, he captured Juwairiya bint al-Harith. Nafi' said that this tradition was related to him by Abdullah b. Umar who (himself) was among the raiding troops.
<br />Further confirmation of this sudden pillage is referred in Sahih Bukhari:
<br />Volume 3, Book 46, Number 717:
<br />Narrated Ibn Aun:
<br />I wrote a letter to Nafi and Nafi wrote in reply to my letter that the Prophet had suddenly attacked Bani Mustaliq without warning while they were heedless and their cattle were being watered at the places of water. Their fighting men were killed and their women and children were taken as captives; the Prophet got Juwairiya on that day. Nafi said that Ibn 'Umar had told him the above narration and that Ibn 'Umar was in that army.
<br />Therefore, with clear plunder in mind, Muhammad rallied all the fighting men around him to attack the B.al- Mustaliq. Many Jihadists joined him to have a share in the loot. Muhammad gave Abu Bakr the flag for this attack. Curiously, Abdullah ibn Ubay, Muhammad’s nemesis (and a hypocrite, as per Muhammad) was also made one of the leaders of this strike team. The Muslim forces then started marching with thirty horses. After eight days of marching they encamped at the wells of Muraysi near the seashore, close to Mecca. Muhammad pitched tents for himself, Aisha and Umm Salma, two of his wives who accompanied him. When the B. al-Mustaliq people heard the arrival of Muhammad’s soldiers, they were dismayed, but fought gallantly. After exchanging arrows for a brief period, the Muslim forces advanced and quickly surrounded the B. al-Mustaliq, and soon B. al-Mustaliq’s ranks fell in disarray and they were vanquished, having lost some of their men. Ali b. Talib killed a few wounded B. al-Mustaliq people; among them were Malik and his son. Muhammad seized their cattle herd, took many as captives and divided them among the Jihadists. Two hundred families were taken as captives, two thousand camels (US$700,000) and five thousand sheep and goats (US$ 175,000), as well as a huge quantity of household goods (say US$ 100,000) were taken as booty. Juwayriah, the young, beautiful and vivacious daughter of B. al-Mutaliq chief was one of those captives. The household goods were sold in an auction to the highest bidders. During the battle a Muslim was mortally wounded by another Muslim by accident. The Muslim soldiers were hungry for sex and Muhammad allowed them to rape the B. Mustaliq women captives. Here is a Hadith from Sahih Bukhari:
<br />Volume 5, Book 59, Number 459:
<br />Narrated Ibn Muhairiz:
<br />I entered the Mosque and saw Abu Said Al-Khudri and sat beside him and asked him about Al-Azl (i.e. coitus interruptus). Abu Said said, "We went out with Allah's Apostle for the Ghazwa of Banu Al-Mustaliq and we received captives from among the Arab captives and we desired women and celibacy became hard on us and we loved to do coitus interruptus. So when we intended to do coitus interrupt us, we said, 'How can we do coitus interruptus before asking Allah's Apostle who is present among us?" We asked (him) about it and he said, 'It is better for you not to do so, for if any soul (till the Day of Resurrection) is predestined to exist, it will exist."
<br />After having sex (rape) with his captive-girl, Said al-Khudri took this young girl to the nearest slave market for a quick sale. Here is the continuation of the above story, as told by al-Waqidi (vol.i, p.413) and excerpted by Rodinson:
<br />“A Jew said to me: ‘Abu Said, no doubt you want to sell her as she has in her belly a baby by you.’ I said: ‘No; I used the ‘azl.’ To which he replied [sarcastically]: ‘Then it was lesser child-murder!’ When I repeated this story to the Prophet he said: ‘The Jews lie. The Jews lie.’”
<br />In this connection it is worthwhile to mention the Sharia Law (Islamic Law) on captive women and children:
<br />Law o9.13
<br />Where a child or a woman is taken captive, they become slaves by the fact that of capture, and the woman’s previous marriage is immediately annulled.
<br />Muhammad’s marriage to Juwayriah, his seventh wife
<br />The captives of the B. al-Mustaliq were carried to Medina. Among the captives were two hundred women. Men from B. al-Mustaliq soon arrived to make terms for their release. At first, unknown to Muhammad, the pretty Juwayriah fell in the hands of Jihadist, Thabit b. Qays, an Ansar and one of his cousins. Juwayrah was a young woman, the daughter of B. al-Mustaliq chief and married to Musab b. Safwan. As soon as she became a captive, her marriage was immediately cancelled-as per Islamic rule (see above) and she was handed over to those two Jihadists to do with her whatever they liked. It is rather curious to note why a young, beautiful woman captive be allotted to two Jihadists at the same time. I have not found any other reference of a woman captive being shared by two Muslim soldiers. However, a note in Ibn Sa’d’s book says: “When a slave girl was allotted to more than one person, none of them could cohabit with her.” Clearly, this is a later invention by Muslim biographers to assert that Muhammad married a Juwayriah who had not been ‘contaminated’ by another Jihadist. Anyway, because of Juwayriah’s rank, her captor/s put a ransom of nine ounces of gold (in today’s estimate, around US$ 3,600). She could not raise that large sum of gold. So, she approached Muhammad while he was resting in Aisha’s apartment and pleaded for some remission for the heavy price demanded for her release. As soon as Aisha saw Juwayriah she was filled with jealousy. Muhammad gently replied that he would pay her ransom and marry her. Juwayriah agreed on this suggestion. The ransom was paid and Muhammad immediately married her and built a seventh quarter to house her in his ever expanding harem. As soon as the news of marriage of Juwayriah reached to the people, they took it as a relationship between them and the B. al-Mustaliq and as such all the prisoners were let loose free. Previously her name was Barra (Pious). After Muhammad married her, he gave her the Islamic name, Juwayriah. She was only twenty (20) and Muhammad fifty-eight (58) when he married her. Aisha was only thirteen (13) at that time! Here is a Hadith from Sunaan Abu Dawud that describes how Muhammad married Juwayriah:
<br />Book 29, Number 3920:
<br />Narrated Aisha, Ummul Mu'minin:
<br />Juwayriyyah, daughter of al-Harith ibn al-Mustaliq, fell to the lot of Thabit ibn Qays ibn Shammas, or to her cousin. She entered into an agreement to purchase her freedom. She was a very beautiful woman, most attractive to the eye.
<br />Aisha said: She then came to the Apostle of Allah (peace_be_upon_him) asking him for the purchase of her freedom. When she was standing at the door, I looked at her with disapproval. I realised that the Apostle of Allah (peace_be_upon_him) would look at her in the same way that I had looked.
<br />She said: Apostle of Allah, I am Juwayriyyah, daughter of al-Harith, and something has happened to me, which is not hidden from you. I have fallen to the lot of Thabit ibn Qays ibn Shammas, and I have entered into an agreement to purchase of my freedom. I have come to you to seek assistance for the purchase of my freedom.
<br />The Apostle of Allah (peace_be_upon_him) said: Are you inclined to that which is better? She asked: What is that, Apostle of Allah? He replied: I shall pay the price of your freedom on your behalf, and I shall marry you.
<br />She said: I shall do this. She (Aisha) said: The people then heard that the Apostle of Allah (peace_be_upon_him) had married Juwayriyyah. They released the captives in their possession and set them free, and said: They are the relatives of the Apostle of Allah (peace_be_upon_him) by marriage. We did not see any woman greater than Juwayriyyah who brought blessings to her people. One hundred families of Banu al-Mustaliq were set free on account of her.
<br />There is another version of this story that goes like this:
<br />Harith ibn Abu Dirar, the father of and the chief of B. al-Mustaliq came to Muhammad to ransom his daughter, and after talking to Muhammad, he became a Muslim. It is said that he was astonished at Muhammad’s incredible power of fore-knowledge of His (Harith b. Abu Dirar) secret of hidden camels. Then Juwayriyah followed her father and converted to Islam as well. As soon as she became a Muslimah, Muhammad married her and offered her a dowry of four hundred Dirhams.
<br />Still another version runs like this:
<br />Her (Juwayriah) father was not agreeable to her marriage to Muhammad and that a relative of her intervened and gave her to the prophet against the will of her father.
<br />For more details on Muhammad’s marriage to his captive woman (Juwayriyah) you may refer to: http://www.faithfreedom.org/Articles/sina/Juwairiyah.htm
<br />You may also wish to read the Islamic version on the raid on B. al-Mustaliq at: www.trueteachings,com
<br />From this raid we also learn about the internal feud between the Muhajirs and the Ansars. Islamic history often talks of the existence of exceptionally amicable relationship between the migrant Quraysh (Muhajir) and the indigenous residents of Medina (Ansars). This is not really true when we read some details as written by several Muslim historians. Here is brief account of the acrimonious relationship that erupted in the open during the plunder of B. al-Mustaliq.
<br />From Tabri’s book, we learn:
<br />An altercation took place between the Ansars and the Mohajirs and swords were drawn while they were drawing water from a well. There was widespread dislike for the Muhajirs in Medina. Abd Allah ibn Ubayy (a local resident of Medina) was greatly disturbed that the newly arrived Muslim migrants had outnumbered them and were poised to take over the complete authority of Medina. When the verbal fight took place between an Ansar and a Muhajir, and Abd Allah ibn Ubay was further agitated at the new found audacity of the Muhajirs he said, “Have they really done it? They have tried to outrank us and outnumber us in our own lands. By God, the proverb, ‘Fatten your dog and he will eat you up!’ fits us and [the wearers of] the jilbab (the flowing cloak) of Quraysh to a tree. By God if we go back to Medina, those who are stronger will drive out the weaker from it.”’ Then he turned to his tribesmen who were with him and said: “This is what you have done to yourselves! You allowed them to settle in your lands and divided your wealth with them. Had you kept from them what you had, by God they would have moved to lands other than yours”
<br />Very soon, these utterances of Abd Allah ibn Ubayy reached Muhammad who was then sitting with Umar b. Khattab. Umar was furious and sought Muhammad’s permission to kill Abd Allah ibn Ubayy forthwith. But Muhammad refused to permit him to do so, saying that slaying of Abd Allah ibn Ubay would simply aggravate the situation further by angering the Ansars. To placate the situation, and to avoid bloodshed, Muhammad then ordered his entourage to proceed towards Medina without delaying further.
<br />In this episode we also learn about the mindset of an Islamic fundamentalist. Abd Allah ibn Ubayy’s son. Abd Allah ibn Abd Allah ibn Ubayy was such a fundamentalist. Ibn Sa’d writes: ‘Abd Allah ibn Abd Allah ibn Ubayy went forward and waited for his father on the way. When he saw him, he made him sit down and said: “I shall not let you go unless you realize that you have been humbled and Muhammad is honorable.” That meant, for a true Jihadist, nothing, even his father, can be dearer than Muhammad.
<br />When Abd Allah ibn Ubayy came to learn that Muhammad is already aware of his seditious statements, he went straight to him and denied all allegations against him. Muhammad now became accommodative to Abd Allah ibn Ubayy when people told him that he (Muhammad) had dashed the hope of Abd Allah ibn Ubayy who was destined to be the king of Medina.
<br />The Muslims traveled continuously for a day and a night until dawn. Then they halted at a place, and soon they fell asleep. Muhammad did this ruse on purpose to trick the Muslims on a long and exhaustive journey, so that the talk about Abd Allah ibn Ubayy died down. In the evening, when the Muslim army rose fresh from their sleep they marched through the Hijaj and halted at a watering place called Naqa. In the afternoon, while Muhammad was at Naqa a very strong wind blew, hurting the Muslim. They became afraid and assumed that to be a curse from Allah. But Muhammad cleverly told his followers that the strong wind came to Muhammad to announce the death of one of the great men among the unbelievers. When the Jihadists arrived at Medina they heard that Rifaah b. Zayd, a prominent man among the B. Qaynuqa Jews and a great refuge for the polytheists had died. [Note: this story is completely implausible as Muhammad had already expelled from Medina all the Jews of B. Qaynuqa].During this journey through the desert, the Muslims did not have water to perform ablution; so Allah revealed the verse (4:43) on Tayammum (ablution using dirt).On this occasion, a complete Sura (Sura 63) was released by Allah on Abd Allah ibn Ubayy and the hypocrites like him.
<br />When Abd Allah ibn Ubay’s son, Abd Allah b. Abd Allah b. Ubayy heard of what had happened he approached Muhammad and volunteered to kill his father. He said to Muhammad: “Messenger of God, I have been told that you want to kill ‘Abd Allah b. Ubayy because of what has been reported to you concerning him. If you are going to do it, command me to do it and I will bring you his head. By God, al-Khazraj know that there has never been among them a man more dutiful to his father than I. I am afraid that you may order someone else to do it and he may kill him; and then my soul will not allow me to look on the slayer of Abd Allah b. Ubayy walking among the people: I would kill him, killing a believer to avenge an unbeliever, and thereby enter the Fire [of hell].” Mubarakpuri calls this type of fanatic Jihadist a ‘righteous’ Muslim.
<br />However, Muhammad diplomatically advised Abd Allah (son of ibn Ubayy) not to commit such an act but to be gentle with his father so long as he (Abd Allah ibn Ubayy) remained a Muslim, albeit a nominal one.
<br />After Muhammad arrived at Medina, a polytheist from Mecca, Miqyas b. Subbah came at Medina and became a Muslim. He came to seek the blood money for his newly convert Muslim brother (Hisham b. Subbah) who was killed by mistake during the raid at B. al-Mustaliq. Muhammad paid his blood money to Miqyas.
<br />After receiving the blood money for his brother, Miqyas stayed at Medina for a short while. Then he killed the slayer of his brother, apostatized and left for Mecca. We need to remember the name of Miqyas, as we shall see very soon that he was one of the persons whom Muhammad targeted for killing during his occupation of Mecca. Miqyas was earmarked for murder not because of his killing of his brother’s killer, but because he (Miqyas) apostatized.
<br />During this raid the affair regarding the adulterous relation of Aisha, Muhammad’s youngest and the most favorite wife, with an errant Bedouin youth took place. However, since this is not a case of plunder and terror, it will not be discussed here.
<br />
<br />Terror Forty-seven
<br />Second Raid at Dumat al-Jandal by Abd al-Rahman b. Awf-December, 627CE
<br />Abd al-Rahman b. Awf was one of the closest companions of Muhammad. Muhammad appointed him to make the second raid on Dumat al-Jandal (Duma). He told Abd al-Rahman, ‘Fight everyone in the way of God and kill those who disbelieve in God. Do not be deceitful with spoils, do not be treacherous, nor mutilate, do not kill children. This is God’s ordinance and practice of his prophet among you. ‘
<br />Abd al-Rahman b. Awf then set out at the behest of seven hundred men on the expedition to Dumat al-Jandal (Duma), that lay on the route to Khaybar, Fadak and then branching out to Syria and Iraq. Duma was a great trading center; the inhabitants were mainly Christians and were ruled by a Christian king. Following the Islamic rule, on reaching Duma, Abd al-Rahman b. Awf summoned the resident tribes to embrace Islam within three days or face execution. People had no choice but to comply with his dreadful ultimatum. During this ultimatum period, Al-Asbagh, a Christian chief of Bani Kalb complied and many of his followers also followed suit. Other tribes also paid tribute (Jizya) to Abd al-Rahman. On agreement to pay Jizya tax regularly, they were allowed to keep their Christianity. When this good news was communicated to Muhammad, he (Muhammad) instructed Abd al-Rahman to marry Tamadhir, the daughter of the Christian chief, Al-Asbagh. In an epistle to Abd al-Rahman, Muhammad wrote, “If they obey you, marry the daughter of their king.” So Abd al-Rahman married Tumadhir bt.al-Asbagh, the daughter of their Christian king and brought this lady with him to Medina. She became one of his many wives, as many as sixteen, besides many concubines.
<br />Terror Forty-eight
<br />Raid at Fadak against B. Sad by Ali ibn Talib-December, 627CE
<br />Muhammad received intelligence information that B. Sa’d b. Bakr, the tribe inhabiting Fadak was planning to help the Khaybar Jews. So he sent Ali b. Abi Talib to punish them. Having traveled by night and concealing by day, Ali arrived at the site and lay in wait for them during the day. The Muslims caught a spy who informed them that B. Sa’d b. Bakr had agreed to aid the Khaybar Jews in exchange for some harvest of Khaybar crop. Ali then returned Medina with the captive.
<br />Terror Forty-nine
<br />Raid against Umm Qirfa of B. Fazarah by Zayd b. Haritha/Abu Bakr-January, 628CE
<br />Readers may recall Zayd b. Haritha’s first raid at Wadi al-Qura (see Terror 45, CH. 11). When this raid ended in a failure, Zayd conducted several warlike raids of inferior importance. In one of these operations, he set out for a mercantile trip to Syria to do some border trading there. When he arrived at Wadi al-Qura, he again raided the inhabitants there. However, his caravan was waylaid and was attacked by B. Fazarah tribe. During the fighting B. Fazarah killed a number of Muslims including Ward b. Amr, one of Zayd’s dear comrade-in-arms. Zayd himself was wounded.
<br />After Zayd returned to Medina with his wound he vowed to avenge the death of his comrade by raiding B. Fazarah again. After his recovery from the injury Muhammad sent Zayd with an army against the B. Fazarah. He attacked them at Wadi al-Qura and inflicted heavy casualties on them. He took Umm Qirfa (her real name was Fatimah bt. Rabiah b. Badr), the wife of Malik b. Hudhayfah, the chief of B. Fazarah, as a prisoner. Umm Qirfa was a very old woman having a young and extremely beautiful daughter. She (Umm Qirfa) was the aunt of Uyeina and was married to her cousin, Malik, the uncle of Uyeina. They formed a branch of Fazarah, Fazarah tribe being a branch of the Ghatafan tribe. Zayd took her daughter as a captive and ordered a Jihadist, Qays b. Mohsin to kill Umm Qirfa. Her old age and sex did not deter her from receiving a barbaric Islamic punishment from the Muslim army (Please note here the hypocrisy of Islamic rule on killing a woman). Qays tied each of her legs with a rope and attached the ropes to two camels. Then he drove the camels in opposite directions thus renting her in two. Rodinson writes that Umm Qirfa was torn from limb to limb by four camels. Two brothers from the same family were also brutally executed. When told, Muhammad fully approved this ferocious punishment meted out to a grand old lady. When Zayd brought Umm Qirfa’s daughter to Muhammad, he allocated her to Salamah b. Amr al-Akwa, a Jihadist who captured her. She belonged to a very distinguished Arab family. Then Muhammad found that one of his maternal uncles, Hazn b. Abi Wahb was eyeing on Umm Qirfa’s beautiful daughter. So he asked her owner, Salamah b. Amr b. al-Akwa, if he would give her to his (Muhammad’s) uncle. Salamah readily agreed to Muhammad’s request. This distinguished lady was then passed on to Muhammad’s uncle for his private use.
<br />Another version of this story says that the leader of this raid was Abu Bakr b. Abi Quhafah (told by Salamah) and runs like this:
<br />Muhammad appointed Abu Bakr as the leader of this raiding party. When Abu Bakr arrived at Wadi al-Qura, he ordered his troop to rest there; then they prayed. After prayer, Abu Bakr made a raid on B. Fazarah. The Muslims killed a number of B. Fazarah people and captured a number of their women and children. Among them was Umm Qirfa, a very old lady, wearing a worn-out piece of leather coat. With her was her young daughter, the fairest of the Arabs. Abu Bakr gave Umm Qirfa’s pretty, young and vivacious daughter to, the Jihadist, who had captured her as a booty. After Salamah b. al-Akwa returned to Medina and met Muhammad at the market place, he (Muhammad) asked Salamah to give this pretty young lass to him. Salamah told Muhammad that he liked her but had not had sex with her yet. Then he offered her to Muhammad.
<br />Quoting Salamah, Tabari (Tabari, vol. viii, p.97) writes:
<br />‘When I returned to Medina, the messenger of God met me in the market and said, “Salamah-how excellent the father who begot you!-give me the woman.” I said, “Messenger of God, I like her, by God, and I have not uncovered her garment.” He said nothing to me until the next day, when he met me in the market and said, “Salamah-how excellent a father begot you!-give me the woman.” I said: “Messenger of God, I have not touched her garment. She is yours, Messenger of God.” The Messenger of God sent her to Mecca, and with her he ransomed some Muslim captives who were in the hands of the polytheists.’
<br />There is a similar Hadith from Sahih Muslim (Refer to: Sahih Muslim: Book 19, Hadith number 4345)
<br />Terror Fifty
<br />Barbarous Execution of Uraynah Robbers By Muhammad-February, 628CE
<br />Eight members B. Uraynah , a Bedouin tribe, came to Muhammad and embraced Islam. The climate of Medina did not suit them. They complained about a stomach problem they were suffering from an epidemic. Muhammad gave them some camels to take with them; instructed them to drink the camel’s milk and urine as medicines. They took the camels in the plain south of Quba for grazing. Following Muhammad’s prescription, they soon recovered from their stomach problem. Then they escaped with the camels by killing the camel herdsman by cutting off his hands and legs and poking thorny spikes into his tongue and eyes. When this news reached Muhammad, he dispatched twenty horsemen in hot pursuit of the robbers. They caught the robbers and recovered all the camels except one. The eight captives were then brought to Muhammad. On Muhammad’s order their arms and legs were cut off and their eyes were put off. The trunks of these wretched victims were then laid side by side in the hot sun in the plain of al-Ghaba until they died. On this occasion the verses on the punishment of waging war against Allah and for theft were released (5:39, 33).
<br />This story is mentioned in Sahih Bukhari:
<br />Volume 8, Book 82, Number 796:
<br />Narrated Anas:
<br />A group of people from 'Ukl (tribe) came to the Prophet and they were living with the people of As-Suffa, but they became ill as the climate of Medina did not suit them, so they said, "O Allah's Apostle! Provide us with milk." The Prophet said, I see no other way for you than to use the camels of Allah's Apostle." So they went and drank the milk and urine of the camels, (as medicine) and became healthy and fat. Then they killed the shepherd and took the camels away. When a help-seeker came to Allah's Apostle, he sent some men in their pursuit, and they were captured and brought before mid day. The Prophet ordered for some iron pieces to be made red hot, and their eyes were branded with them and their hands and feet were cut off and were not cauterized. Then they were put at a place called Al-Harra, and when they asked for water to drink they were not given till they died. (Abu Qilaba said, "Those people committed theft and murder and fought against Allah and His Apostle.")
<br />Terror Fifty-one
<br />Assassination of Al-Yusayr b. Rizam and a party of Khaybar Jews at al-Qarqara-February, 628CE
<br />Even with the assassination of Abu Rafi (also known as Sallam ibn Abul-Huqayq), the chief of Khaybar Jews in December, 624 (see Terror 20, CH. 5) Muhammad did not feel safe from the Jews of Khaybar. The new chief of the Khaybar Jews was Al-Yusayr b. Rizam. He maintained the good relation with the B. Ghatafan, the tribe that Muhammad feared a lot. Muhammad heard that Al-Yusayr b. Rizam was planning a fresh attack against him. So he quickly dispatched Abdallah ibn Rawaha, a leader of the B. Khazraj to Khaybar to gather intelligence to eliminate Al-Yusayr clandestinely. But Abd Allah ibn Rawaha found the Jews to be extremely alert for this type of covert political murder to be a success.
<br />When he returned to Medina with this bad news, Muhammad again sent him openly with thirty men (or thirty selected killers) mounted on camels to persuade al-Yusayr b. Rizam to visit Medina. When the Muslims arrived at Khaybar the Jews treated them well. Abd Allah ibn Rawaha pretended to be friendly with the Jews and invited al-Yusayr b. Rizam to visit Medina with them.He assured al-Yusayr b. Rizam that Muhammad would make him the ruler of Khaybar, giving al-Yusayr b. Rizam a solemn guarantee of his safety. At first, al-Yusayr declined. But due to the persistence of the Muslim delegation he finally relented and went with them with a number of Jews. One of the Muslim delegates, Abd Allah b. Unays mounted al-Yusayr on his beast and rode behind him. When they arrived at al-Qarqarat, about six miles from Khaybar, al-Yusayr suspected the ill-motive of the Muslims and changed his mind about going to meet Muhammad. He dismounted from the beast he was riding with Abd Allah Unays. Abd Allah b. Unays claimed that he perceived al-Yusayr was drawing his sword. So he rushed at him and cut off his leg. Al-Yusayr hit Abd Allah b. Unays with a piece of wood and wounded his head. Ibn Ishak claims that later, God killed al-Yusayr. The Muslims killed all other Jews except one who escaped on his feet. When Abd Allah b. Unays came to Muhammad, Muhammad spat on his wound in his head and it healed immediately! Muhammad praised Allah when he heard the news of assassination of al-Yusayr b. Rizam and the killing of the Jews.
<br />Continued in Chapter 13
<br />♣ ♣ ♣
<br />Chapter Thirteen
<br />‘Violence is the repartee of the illiterate’---Alan Brien (1925-)
<br />Terror Fifty-two
<br />The Raid on Khaybar and Fadak by Muhammad-May, 628CE
<br />In the spring (around March) of 628 Muhammad, along with one thousand and five hundred (1,500) of his devout supporters, went on a mission to perform Umra (minor Hajj) at Mecca. However, fearing mischief, the Meccans did not allow Muhammad to enter the city, forcing him to encamp at a place called Hudaibiya in the outskirts of Mecca. While there, he negotiated a ten year peace treaty with the Quraysh that permitted him to enter Mecca beginning from the following year and perform Hajj with his followers. This is the famous Hudaibiya pact. After signing this treaty, and while returning to Mecca, he heard the murmur of discontent from his followers for entering into a treaty that was heavily in favor of the Quraysh. Besides, the nascent Jihadists also missed an opportunity to plunder further the Meccans. Muhammad was clever enough to realize that he must continue rewarding his Jihadists through ill-gotten wealth otherwise, his Jihadists would waver in their faith in him. This was also a time of severe drought at Medina. So, while he was on his way back (to Medina), he already made up his mind to conduct a fresh raid on the Jews. Since all other Jews around Medina had either been expelled or liquidated through pogrom, Muhammad decided to plunder and loot the remaining Jews at Khaybar. Haykal writes that the the Jews living at Khaybar were the strongest, the richest and the best equipped for war of all the peoples of Arabia (Hykal, Ch. Khaybar expedition).To assure and to please Muhammad in this plunder, Allah revealed Sura al-Fath (Victory, Sura 48) forgiving his past and future sins (48:2) and guaranteeing him triumph (48:21) through His (Allah’s) help. In verses 48:16, 20 Allah promised further booty for joining in Jihad; this was to improve the material life of the Jihadists. Mubarakpuri insists that this promise of booty meant the loot of Khaybar. Emboldened by such divine promise of succor, Muhammad’s followers were now ready for a new pillage, and within a few weeks after their return from Hudaibiya they headed for Khaybar to loot it. We can confirm the truth of this outright, unprovoked plundering operation from the history of al-Tabari:
<br />During the prevailing draught at Medina at that time, a group of B. Aslam who had embraced Islam came to Muhammad for assistance. But Muhammad had nothing to assist them. So he prayed to Allah so that they could plunder the richly laden fortresses of the Khyabar Jews including their luscious green agricultural lands. He said, “O God, Thou knowest their condition-that they have no strength and that I have nothing to give them. Open to them [for conquest] the greatest of the fortresses of Khaybar, the one most abounding in food and fat meat.”
<br />The next morning, Muhammad plundered the fortress of al-Sa’b b. Muadh (a Jewish chief) that had the most abundance in food.
<br />Even Sahih Bukhari writes that the major purpose for raiding Khaybar was food:
<br />Volume 5, Book 59, Number 547:
<br />Narrated 'Aisha:
<br />When Khaibar was conquered, we said, "Now we will eat our fill of dates!"
<br />Volume 5, Book 59, Number 548:
<br />Narrated Ibn Umar:
<br />We did not eat our fill except after we had conquered Khaibar.
<br />It is important to review this embezzling operation in detail, as the actions of the Jihadists in this terror operation portray accurately the true mindset of the messenger of Allah.
<br />As stated earlier, after his return from Hudaibiya, Muhammad had promised his followers a great spoil of plunder. About six weeks passed without much happening. His followers became impatient. He was now looking for an excuse to perpetrate such an act of plundering the Jews. But no such opportunity came readily. So, in May, 628 he preemptively made a sudden and unprovoked assault on the Jews of Khaybar.
<br />Muhammad’s army started marching against the Khaybar Jews with a force of around one thousand and four hundred (1,400) strong men. He took a big cavalry of between one and two hundred. Many Bedouins and other tribes of Medina, who, hitherto neglected Muhammad also wanted to join in this swag. But Muhammad refused to take them in for their refusal to join in Hudaibiya in the first place. Kahybar booty was meant only for those terrorists who were willing to accompany the messenger of Allah through thick and thin. In verse 48:15 Allah also instructed him not to entrust these hypocrite Arabs. Umm Salama, one of Muhammad’s seven wives accompanied the Prophet of mercy. Using lottery (his usual practice)Muhammad chose her amongst his many wives. The Muslim army covered the distance of about one hundred miles from Medina in about four or five days. Ibn Sa’d writes that it was a fasting month; some Muslims fasted, some did not. Before making this wanton attack on the Khaybar Jews, Muhammad stopped at a valley named al-Rajii; not the al-Rajii near Taif where Muhammad’s companions were killed (see Terror 25, CH. 7). He encamped there between the people of Ghatafan and the people of Khaybar. This was a ruse to prevent the people of Ghatafan to come to the aid of the Khaybar Jews when he attacked them.
<br />Nonetheless, when the Ghatafan heard of Muhammad’s advance they assembled their men and marched forward to help the Khaybar people. After marching for a day they heard from sources that Muhammad had attacked their (i.e., Ghatafan’s) families that they had left behind. So they hastened back to protect their families. This was a clever ploy by the Muslims, because now the way to Khaybar was completely open unhindered to Muhammad. Then Muhammad offered his morning prayer and made an early morning attack on the inhabitants of Khaybar claiming that early morning times were miserable times for the infidels (see Sahih Bukhari, vol. 4, book 52, number 195).
<br />The attack was so sudden that the farmers of Khaybar were completely stunned, when early in the morning, when they were about to go to work in their plantations, they found that the Muslim soldiers had surrounded them. This sudden invasion by the Muslim army cut off all the hopes of the Jews to get aid from B. Ghatafan.
<br />Ibn Ishak writes that the war cry of the Muslims at Khaybar was, ‘O victorious one slay, slay!’
<br />It is the Islamic custom to raid a place early in the morning invoking the name of Allah (note the timing of 9/11). Here is a Hadith from Sahih Bukhari to confirm the sudden and unprovoked attack on the Khaybar Jews: (You will find quite a few similar Ahadith in Sahih Bukhari and Sahih Muslim)
<br />Volume 1, Book 11, Number 584:
<br />Narrated Humaid:
<br />Anas bin Malik said, "Whenever the Prophet went out with us to fight (in Allah's cause) against any nation, he never allowed us to attack till morning and he would wait and see: if he heard Adhan he would postpone the attack and if he did not hear Adhan he would attack them." Anas added, "We reached Khaibar at night and in the morning when he did not hear the Adhan for the prayer, he (the Prophet ) rode and I rode behind Abi Talha and my foot was touching that of the Prophet.
<br />The inhabitants of Khaibar came out with their baskets and spades and when they saw the Prophet they shouted 'Muhammad! By Allah, Muhammad and his army.' When Allah's Apostle saw them, he said, "Allahu-Akbar! Allahu-Akbar! Khaibar is ruined. Whenever we approach a (hostile) nation (to fight), then evil will be the morning of those who have been warned."
<br />Initially shocked, the Khaybar Jews immediately returned to their fortresses and prepared to fight Muhammad’s invading army. They had some time to rally around their new leader, Abul Huqayq and posted themselves in front of their citadel, Qamus and resolved to fight a desperate battle. Previously, Muhammad had assassinated Sallam ibn Abul-Huqayq (Abu Rafi) and another Jewish leader, Al-Yusayr b. Rizam just a few months before (see Terror 51, CH. 12). In the beginning, Muhammad made a few unsuccessful attempts to dislodge them from their formidable fortress.
<br />Then one of the Jews, Marhab challenged the Muslims in a single combat. So, a Jihadist, Amir, confronted Marhab. Unfortunately, while attacking Marhab, Amir accidentally cut his median vein by himself that cost him his life. Many Muslims thought that Amir had committed suicide and sought Muhammad’s clarification about those who commit suicide while fighting the infidels. Muhammad assured them that Amir will receive double reward for his (suicidal) action. Sourcing authentic chain of narrators, Ibn Sa’d writes: ‘ Salamah ibn Akwa said: “ I came across the Companions of the Apostle of Allah, may Allah bless him, who declared: All the good deeds of ‘Amir were lost, as he had committed suicide. Salamah said: Then I approached the Apostle of Allah, may Allah bless him weeping and asked : ‘Were the deeds of ‘Amir vain? He said: And who said this? I said some of your Companions (said this). The Apostle of Allah, may Allah bless him said: He who said this uttered a lie. His reward has been doubled.”’
<br />This very first act of Islamic suicide ‘attack’ is recorded in Sahih Bukhari in this way:
<br />Volume 5, Book 59, Number 515:
<br />Narrated Abu Huraira:
<br />We witnessed (the battle of) Khaibar. Allah's Apostle said about one of those who were with him and who claimed to be a Muslim. "This (man) is from the dwellers of the Hell-Fire." When the battle started, that fellow fought so violently and bravely that he received plenty of wounds. Some of the people were about to doubt (the Prophet's statement), but the man, feeling the pain of his wounds, put his hand into his quiver and took out of it, some arrows with which he slaughtered himself (i.e. committed suicide). Then some men amongst the Muslims came hurriedly and said, "O Allah's Apostle! Allah has made your statement true so-and-so has committed suicide. "The Prophet said, "O so-and-so! Get up and make an announcement that none but a believer will enter Paradise and that Allah may support the religion with an unchaste (evil) wicked man.
<br />After the death (suicide) of Amir, Muhammad b. Maslamah (the professional killer) went to fight with Marhab and in a grueling duel he killed Marhab. Then Marhab’s brother, Yasir rushed forward to avenge his brother’s death.
<br />The Jihadist al-Zubayr went forward to meet him in a single combat. After a short fighting, al-Zubayr killed Yasir.
<br />
<br />In this terror operation we also note the cowardice by Umar b. Khattab, whom the Islamists portray as an incredibly intrepid Jihadist.
<br />When Muhammad encamped at the Khaybar, he gave the banner to Umar b. al-Khattab. Umar went to fight with the Jews but was chased out by them. After returning to Muhammad, his companions complained of Umar’s cowardice. So next day, Muhammad gave the banner to Ali who, at that time had an inflamed eye. Muhammad spat on his eyes and Ali’s eyes were healed!
<br />Another version of killing of Marhab runs like this:
<br />Muhammad often had migraine headache and would not come out from his hideout for a few days. When he attacked Khaybar, he was suffering from such a migraine headache, and so he did not venture out of his lair. At first, Abu Bakr went out and fought vigorously. When he returned, Umar went out and fought with more vigor and then came back to Muhammad.
<br />After learning about the not so successful outcomes from those two lieutenants of him, on the next day, Muhammad sent Ali who arrived in the morning with inflamed eyes. Muhammad spat in his eyes and the pain departed immediately. Then Ali went out to fight. Approaching the fortress of Khyabar, he met Marhab, the commander of the fortress enticing the Jews to fight the invaders. They met in a single combat in which Ali killed Marhab by a heavy blow of sword that split Marhab’s head.
<br />A general battle now ensued and the Muslims were able to make a good advance. The situation of the Jews became desperate. Muhammad started appropriating Khaybar property piece by piece, fortress by fortress. He captured the first fortress that belonged to Na’im. Muhammad’s comrade Mahmud b Maslama (Muhammad b. Maslama’s brother) was killed here when a millstone was hurled at him. The next fortress to fall was Qamus, which belonged to Abul Huqayq. Then Muhammad besieged the last two of the fortresses, the fortress of al-Watih and al-Sulalim for thirteen and nineteen days respectively. The Jewish leader, Sallam ibn Mishkam was killed and al Harith ibn Abu Zaynab took over the leadership of the Jewish forces. Many Jews, after being defeated at other locations had taken sanctuary at these two fortresses that Muhammad found difficult to penetrate. So he, as per Islamic rule, cut off their water supply. The hapless Jews then had no choice but to submit to the invading Muslim army. Muhammad continued with his plunder until he finished capturing all the property that he could lay his hands on. He agreed to spare the lives of the surrendered Jews by expelling them from their ancestral homes on condition that they must hand over all their yellow and white metals (i.e. gold and silver). The Jews were permitted to take with them all their belongings that they could load on their beasts (camels and donkeys) except for gold and silver. Failure to comply with this stipulation meant a certain death-Muhammad warned. There was a severe shortage of provision for the Muslim soldiers and many of them became very hungry. Unable to find provision easily, Muhammad asked them to eat horse meat but forbade them to eat donkey meat. Other prohibitions imposed were: the eating of garlic (raw) and the ‘muta’ (contract) marriage. However, the Shia sect of Islam claims that no such ban on ‘muta’ marriage was imposed.
<br />Thus, the Muslims had a decisive victory. The Jews lost ninety-three (93) men while the loss on the Muslim side was only nineteen (19) men. Muhammad took some Khaybar Jews as captives, including Safiyyah bt. Huyayy b. Akhtab, an exquisitely pretty young newly married bride of Kinanah b. al-Rabi b. al-Huqayq. She was the daughter of B. Nadir chief, Huayy b. Akhtab who was beheaded by Muhammad in the slaughtering of B. Qurayzah (Muhammad had already expelled B. Nadir Jews from Medina (see Terror 28, CH. 8). Kinanah had recently married Safiyyah, the young, vivacious and pouted daughter of Huyayy and had received a good treasure trove as gift. Muhammad also took two daughters of Safiyaah’s paternal uncle. At first Dihyah al-Kalbi, a Muslim Jihadists asked for Safiyyah. But when Muhammad saw the unparallel beauty of her, he chose her for himself and gave her two cousin sisters to Dihyah.
<br />Tabari writes:
<br />“After the Messenger of God conquered al-Qamus, the fortress of Ibn Abi al-Huqyaq, Safiyyah bt. Huyayy b. Akhtab was brought to him, and another woman with her. Bilal, who was the one who brought them, led them pat some of the slain Jews. When the woman who was with Safiyyah saw them, she cried out, struck her face, and poured dust on her head. When the Messenger of God saw her, he said, “Take this she-devil away from me!” she commanded that Safiyyah should be kept behind him and that the Messenger of God had chosen her for himself.”
<br />Muslim historians write that Safiyyah’s husband, Kinanah had slapped her on the previous night when she showed her fascination (as if fallen in love) for the king of Hijaz i.e., Muhammad. When Safiyyah was brought to Muhammad she still had the mark of those slaps in her face-it is purportedly claimed. When Muhammad asked her about the traces of blackness in her eyes she told him the story. These lofty claims are, of course complete fabrication, if not total lies, for, nowhere in the biography of Muhammad we note that Safiyyah had ever any loving feeling or attraction towards Muhammad. How is it possible for a teenaged B. Nadir girl to develop loving feeling for an invader of sixty years old, who, just a few years ago had expelled all the B. Nadir Jews from their ancestral abodes at Medina and had beheaded, a la Islamic style, her father?
<br />Anyway, Muhammad accused Safiyyah’s husband, Kinanah and his cousin of hiding some of their properties in contravention of the terms of surrender. He was especially angered that Kinanah had hidden the wealth (worth about ten thousad Dinars; i.e, US$ 500,000, approximately) that he received from his marriage to a B. Nadir girl (i.e. Safiyyah). A renegade Jew divulged the secret of Kinanah’s hidden gold treasures. That Jew went and fetched the hidden treasures. Kinanah and his cousin were promptly arrested by the Muslims.
<br />Then Kinanah b. al-Rabi, Safiyyah’s husband was brought to Muhammad. Muhammad charged him of hiding his wealth in some underground storage. When Kinanah denied this allegation, Muhammad ordered to inflict torture on him. He was tormented by branding his chest with a heated stake and then he was beheaded (recall the recent Islamic style torturing and beheading of Nick Berg).
<br />Sourcing Ibn Ishak, Tabari writes:
<br />‘Kinanah b. al-Rabi b. al-Huqyaq who had the treasure of B. Nadir was brought to the Messenger of God, who questioned him; but he denied knowing where it was. Then the messenger of God was brought a Jew who said to him, “I have seen Kinanah walk around this ruin every morning.” The Messenger of God said to Kinanah: “What do you say? If we find it in your possession, I will kill you.” “All right,” he answered. The Messenger of God commanded that the ruin should be dug up, and some of the treasure was extracted from it. Then he asked him for the rest of it. Kinanah refused to surrender it; so the Messenger of God gave orders concerning him to al-Zubayr b. al-‘Awwam, saying, “torture him until you root out what he has.” Al-Zubayr kept twirling his firestick in his breast until Kinanah almost expired; then the Messenger of God gave him to Muhammad b. Maslamah, who beheaded him to avenge his brother Mahmud b. Maslamah.”’
<br />Muir writes that then the heads of the two chiefs (Kinana and his cousin) were severed off.
<br />Because of the so-called treachery by the Jews for allegedly hiding their treasures, Muhammad now allowed the Muslim Jihadists to take possession of the women and children of the Jews of Khaybar
<br />The beheading done, Muhammad sent Bilal to fetch Safiyyah, Kinana’s wife. Her beauty was well known in Medina. Her real name was Zaynab and, as told before she initially fell in the hands of a Jihadist, Dhiya al-Kalbi. However, when Muhammad heard about her extreme beauty he chose her as his Safi (i.e, special selection by Muhammad before the khums and distribution of booty to the Muslims). So when Zaynab became Muhammad’s Safi she became to be known as Safiyyah (Muhammad’s special selection).
<br />Here is a Hadith from Sunan Abu Dawud narrated by none other than A’isha, Muhammad’s favourite wife, also a teenager at that time:
<br />Sunan Abu Dawud: Kitab al-Kharaj
<br />Book 19; number 2988
<br />‘A’isha said: Safiyyah was called after the word safi (a special portion of the Prophet).
<br />From this Hadith book we also read
<br />Sunan Abu Dawud: Kitab al-Kharaj
<br />Book 19; number 2992
<br />Anas said: Captives were gathered at Khaibar. Dihyah came and said: Apostle of Allah, give me a slave-girl from the captives. He said : Go and take a slave-girl. He took Safiyaah daughter of Huyayy. A man then came to the Prophet (may peace be upon him) and said: You gave Safiyaah daughter of Huyayy, chief lady of Quraizah and al-Nadir to Dihyah? This is according to the version of Ya’qub. Then the version goes: She is worthy of you. He said: Call him along with her. When the Prophet (may peace be upon him) looked at her, he said to him: Take another slave-girl from the captives. The Prophet (may peace be upon him) then set her free and married her.
<br />(Please note: those two ahadith are not available in the internet version of Sunan Abu Dawud. You can read those sunna in the original Sunan Abu Dawud, (vol. ii), translated into English by Prof. Ahmad Hasan and published by Kitab Bhavan, New Delhi, India)
<br />To enjoy this special booty, Muhammad asked Bilal, the Negro crier of prayer to fetch Safiyyah to his (Muhammad’s) camp. Bilal brought Safiyyah and her cousin straight across the battlefield strewn with dead and close by the corpses of Kinana and his cousin. The two cousin sisters of Safiyyah shrieked in terror when they witnessed the grotesque scene of the slain dead bodies of their dearest relatives that they had to cross over. They tremulously begged a stone-hearted Bilal for mercy but to no avail. When they were brought to Muhammad, he cursed the panic-stricken cousins as devilish and cast his mantle around Safiyyah indicating that she was to be his own. Muhammad consoled a frustrated Dhiya by giving him Safiyyah’s cousin sisters.
<br />We learn from Ibn Sa’d that Muhammad purchased Safiyyah from Dhiyah for seven camels (around US$ 2,450). On the same night that Muhammad took possession of Safiyyah, he hastened to his tent to sleep with her. Here is what Ibn Sa’d writes:
<br />: “….when it was night, he entered a tent and she entered with him. Abu Ayyub came there and passed the nigh by the tent by the tent with a sword keeping his head at the tent. When it was morning and the Apostle of Allah, may Allah bless him, perceived (some body) moving, he asked: Who is there? He replied: I am Abu Ayub. He asked: Why are you here? He replied: O Apostle of Allah! There is a young lass newly wedded (to you) with whose late husband you have done what you have done. I was not sure of safety, so I wanted to be close to you. Thereupon the Apostle of Allah, may Allah bless him, said twice: O Abu Ayyub! May Allah show you mercy.”
<br />To hide the lascivious character of Muhammad, Muslim biographers often mention that he married Safiyyahh before he slept with her. But they forget to mention that Muhammad did not follow the rule of waiting period (three monthly periods) to sleep with Safiyyahh.
<br />The Islamic version of Muhammad’s possession of Safiyyahh runs something like this: Muhammad quickly married Safiyyahh with a great wedding feast. After the feast was ended, Muhammad called for a screen to hide Safiyyahh from public gaze. This was a clear sign that Muhammad had married Safiyyahh and did not take her as a slave girl.
<br />Sahih Bukhari writes:
<br />Volume 5, Book 59, Number 512:
<br />Narrated Anas:
<br />The Prophet offered the Fajr Prayer near Khaibar when it was still dark and then said, "Allahu-Akbar! Khaibar is destroyed, for whenever we approach a (hostile) nation (to fight), then evil will be the morning for those who have been warned." Then the inhabitants of Khaibar came out running on the roads. The Prophet had their warriors killed, their offspring and woman taken as captives. Safiya was amongst the captives, She first came in the share of Dahya Alkali but later on she belonged to the Prophet . The Prophet made her manumission as her 'Mahr'.
<br />Muhammad was sixty (60) when he married Safiyyahh, a young girl of seventeen. She became his eighth wife.
<br />During the time of negotiation with the Khaybar Jews, Muhammad sent a message to the Jews of Fadak asking them to surrender their properties and wealth or be attacked.
<br />When the people of Fadak had heard of what tragedy had befallen the Khaybar Jews, to spare their lives, they requested Muhammad to take over their property and banish them. Muhammad did exactly that. After the Khaybar Jews surrendered to Muhammad and having lost their only source of livelihood, they requested him to employ them back on their properties for half the share of the crop. Muhammad found it much more convenient to re-employ them, as the Jews were already very experienced with their land, whereas the Muslims (the new occupiers of their land) had no experience with agriculture and cultivation. So Muhammad made some conciliation to the Khaybar Jews by re-engaging them in their lost land, but on condition that he reserved the right to banish them at anytime he wished. The Jews had very little choice but to agree with that. Same terms were applied to the Fadak Jews. Later, when Umar became the Caliph of Islam, he expelled all the Jews from Kahybar and Fadak
<br />Khaybar became the booty of the Muslims, but Fadak became Muhammad’s private property (a Fai, to use the Islamic parlance), as there was no fighting involved in Fadak. This provision was sanctioned by Allah in verse 17:64, 59:6-7
<br />After Muhammad had settled the affair of Khaybar, he took a rest. While he was resting, Zaynab bt.al-Harith, a Jewess and the wife of Sallam b. Mishkan (Muhammad had already killed him on charges of hiding the wealth) served him a roast sheep. It is alleged that she poisoned it to kill Muhammad. When she brought the meat to Muhammad and his companions, Muhammad took a bite of the foreleg and chewed it but suspected some foul play and did not swallow it. Two of his companions chewed the meat and then swallowed it and one of them died on the spot. Muhammad suffered from excruciating pain. Zaynab was then summoned and interrogated as to the motive of her offence. She boldly condemned the cold-blooded murder, by Muhammad, of her father, her husband and her uncle. She said, “How you have afflicted my people is not hidden from you. So I said, ‘If he is a prophet, he will be informed, but if he is king, I shall be rid of him.’” She was then put to death. Some say that she was set free. It is claimed that the effect of the poison lasted until the dying time of Muhammad.
<br />The plunder from the Khaybar raid was enormous. As usual, a fifth of the booty was set apart for Muhammad. The remaining four-fifths were then divided into one thousand and eight hundred (1,800) shares. One share went for a foot soldier and three for a horseman. Different Islamic rule was applied for land grab. One half of Khaybar land was reserved for Muhammad and his family (i.e. a sort of crown property). The remaining land was divided using the same rule as for the personal booty. Only those Jihadists who had previously participated in the Hudaibiya expedition were rewarded, irrespective of whether they joined in the Khaybar plunder or not.
<br />We read in Sahih Bukhari:
<br />Volume 3, Book 39, Number 531:
<br />Narrated Ibn 'Umar:
<br />Umar expelled the Jews and the Christians from Hijaz. When Allah's Apostle had conquered Khaibar, he wanted to expel the Jews from it as its land became the property of Allah, His Apostle, and the Muslims. Allah's Apostle intended to expel the Jews but they requested him to let them stay there on the condition that they would do the labor and get half of the fruits. Allah's Apostle told them, "We will let you stay on thus condition, as long as we wish." So, they (i.e. Jews) kept on living there until 'Umar forced them to go towards Taima' and Ariha'.
<br />Muhammad used the annexed land of the Jews of Khaybar to secure the livelihood of his ever increasing number of wives in his Harem. Sahih Muslim writes:
<br />Book 010, Number 3759:
<br />Ibn Umar (Allah be pleased with them) reported: Allah's Messenger (may peace be upon him) handed over the land of Khaibar (on the condition) of the share of produce of fruits and harvest, and he also gave to his wives every year one hundred wasqs: eighty wasqs of dates and twenty wasqs of barley. When 'Umar became the caliph he distributed the (lands and trees) of Khaibar, and gave option to the wives of Allah's Apostle (may peace be upon him) to earmark for themselves the land and water or stick to the wasqs (that they got) every year. They differed in this matter. Some of them opted for land and water, and some of them opted for wasqs every year. 'A'isha and Hafsa were among those who opted for land and water.
<br />Muhammad’s comrade-in arms, Umar ibn Khattab became the landlord through the land-grab at Khaybar. Here is Sahih Muslim to confirm Umar’s appropriation of Jewsih land:
<br />Book 013, Number 4006:
<br />Ibn Umar reported: Umar acquired a land at Khaibar. He came to Allah's Apostle (may peace be upon him) and sought his advice in regard to it. He said: Allah's Messenger, I have acquired land in Khaibar. I have never acquired property more valuable for me than this, so what do you command me to do with it? Thereupon he (Allah's Apostle) said: If you like, you may keep the corpus intact and give its produce as Sadaqa. So 'Umar gave it as Sadaqa declaring that property must not be sold or inherited or given away as gift. And Umar devoted it to the poor, to the nearest kin, and to the emancipation of slaves, aired in the way of Allah and guests. There is no sin for one, who administers it if he eats something from it in a reasonable manner, or if he feeds his friends and does not hoard up goods (for himself). He (the narrator) said: I narrated this hadith to Muhammad, but as I reached the (words)" without hoarding (for himself) out of it." he (Muhammad' said:" without storing the property with a view to becoming rich." Ibn 'Aun said: He who read this book (pertaining to Waqf) informed me that in it (the words are)" without storing the property with a view to becoming rich."
<br />Book 013, Number 4008:
<br />'Umar reported: I acquired land from the lands of Khaibar. I came to Allah's Messenger (may peace be upon him) and said: I have acquired a piece of land. Never have I acquired land more loved by me and more cherished by me than this. The rest of the hadith is the same, but he made no mention of this:" I narrated it to Muhammad" and what follows.
<br />The Muslims became wealthy and prosperous from the booty of Khaybar. In fact, they were so handsomely rewarded that they cleared all their debts to the Ansars (helpers) and stopped becoming a burden to them. Mubarakpuri, sourcing Sahih Muslim writes:
<br />“On their return to Medinah, the emigrants were able to return to the helpers of Medinah all the gifts they had received. All of this affluence came after the conquest of Khaiber and the economic benefits that the Muslims began to reap.”
<br />Muhammad himself, became a big land-owner after he annexed the lands of the Jews i.e. B. Nadir, Khaybar and Fadak. Here is a Hadith from Sunaan Abu Dawud on Muhammad’s appropriation of Jewish lands:
<br />Book 19, Number 2961:
<br />Narrated Umar ibn al-Khattab:
<br />Malik ibn Aws al-Hadthan said: One of the arguments put forward by Umar was that he said that the Apostle of Allah (peace_be_upon_him) received three things exclusively to himself: Banu an-Nadir, Khaybar and Fadak. The Banu an-Nadir property was kept wholly for his emergent needs, Fadak for travellers, and Khaybar was divided by the Apostle of Allah (peace_be_upon_him) into three sections: two for Muslims, and one as a contribution for his family. If anything remained after making the contribution of his family, he divided it among the poor Emigrants.
<br />In this manner, by using terror and plunder, the Muslims found a large and a permanent source of wherewithal for their survival. In this way, Muhammad rewarded those faithfuls who showed their loyalty to him by accompanying him to Hudaibiya. The captive-women of Khaybar were distributed amongst the Jihadists. Many Jihadists wanted to copulate with these hapless women even when some of them were pregnant. So Muhammad had to promulgate the rules on co-habitation with booty-women. Quoting sources, Ibn Sa’d writes that Muhammad said:
<br />“He who believes in Allah and the last day, should not irrigate the crop of other (i.e. should not cohabit with a pregnant hand-maid before delivery). He who believes in Allah and the last day, should not cohabit with an enslaved woman till she is cleared (i.e. two periods have passed). He who believes in Allah and the last day should not sell the booty till it is divided. He, who believes in Allah and the last day, should not ride the beast of the booty of the Muslims in a way that it becomes lean and then return it to the booty of the Muslims; or wear a cloth and he return it to the booty of the Muslims when it is worn out.”
<br />On the plunder of Khaybar Sahih Bukhari writes:
<br />Volume 2, Book 14, Number 68:
<br />Narrated Anas bin Malik:
<br />Allah's Apostle (p.b.u.h) offered the Fajr prayer when it was still dark, then he rode and said, 'Allah Akbar! Khaibar is ruined. When we approach near to a nation, the most unfortunate is the morning of those who have been warned." The people came out into the streets saying, "Muhammad and his army." Allah's Apostle vanquished them by force and their warriors were killed; the children and women were taken as captives. Safiya was taken by Dihya Al-Kalbi and later she belonged to Allah's Apostle go who married her and her Mahr was her manumission.
<br />It is reported that some women Jihadists did participate in the expedition of Khyabar. These Muslimahs did not receive any share of booty. Muhammad gave them small gifts from the loot (i.e., they were given from the one-fifth share of the plunder, especially reserved for Muhammad) but he did not assign any share to them.
<br />During this time, some of the exiles from Abyssinia returned to Medina. Among them was Muhammad’s cousin, Jafar, Ali’s brother. These newly arrived migrants shared in the booty of Khaybar.
<br />While at Khaybar, Muhammad received, as a gift a black slave-boy, Midam, who later, was killed by an arrow. Muhammad claimed that Allah killed him for stealing booty from Khaybar spoils. Here is a Hadith from Malik’s Muwatta on this:
<br />Book 21, Number 21.13.25:
<br />Yahya related to me from Malik from Thawr ibn Zayd ad-Dili from Abu'l-Ghayth Salim, the mawla of ibn Muti that Abu Hurayra said, "We went out with the Messenger of Allah, may Allah bless him and grant him peace, in the yearof Khaybar. We did not capture any gold or silver except for personal effects, clothes, and baggage. Rifaa ibn Zayd presented a black slave boy to the Messenger of Allah, may Allah bless him and grant him peace, whose name was Midam. The Messenger of Allah, may Allah bless him and grant him peace, made for Wadi'l-Qura, and when he arrived there, Midam was unsaddling the camel of the Messenger of Allah, may Allah bless him and grant him peace, when a stray arrow struck and killed him. The people said, 'Good luck to him! The Garden!' The Messenger of Allah said, 'No! By He in whose hand my self is! The cloak which he took from the spoils on the Day of Khaybar before they were distributed will blaze with fire on him.' When the people heard that, a man brought a sandal-strap or two sandal-straps to the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said, 'A sandal-strap or two sandal-straps of fire!' "
<br />After Muhammad finished plundering Khaybar he besieged the Jews of Wadi al-Qura for some nights then returned to Medina (see Terror 53, CH. 14 for details).
<br />Continued in Chapter 14
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<br />
<br />Chapter Fourteen
<br />‘The enemy is stupid and Allah does protect the mujahideen….’---Ramzi Binalshibh
<br />Terror Fifty-three
<br />Second Raid Against the Jews at Wadi al-Qura by Muhammad-June, 628CE
<br />After Muhammad finished the affairs of Khaybar, while returning to Medina, without any warning, he laid a siege on the Jewish settlement at Wadi al-Qura, The site was a Jewish colony. He arrived at Wadi al-Qura in a late afternoon and besieged the Jews. Sa’d b. Ubada, the Muslim leader invited the Jews to Islam without any success So the Muslims attacked the Jews. The Jews resisted for two days then they surrendered on similar terms like the Jews of Khaybar and Fadak. Eleven Jews were slain in this skirmish. A large amount booty fell in the hands of the Muslims.
<br />With Muhammad was a slave-boy (Midam) who was presented to him by one of his companions. While the Muslims were preparing to halt, an arrow hit the slave-boy killing him. The Muslims hailed his death as a reward in Paradise, but Muhammad objected saying that the boy had pilfered a cloak from the booty of Khaybar and his death was the punishment for stealing booty. Hearing his words, another Jihadist came forward and confessed that he too had stolen two sandals from the loot of Khaybar. Muhammad promised him the fire of hell.
<br />After the surrender of the Jews at Wadi al-Qura, Muhammad established his full authority on all the Jewish tribes of Medina.
<br />While at Wadi al-Qura, Muhammad and his companions overslept and missed the morning prayer at its appointed time. He performed ablution and then prayed and people followed him. He told the congregation that if one forgets to pray at its appointed time, he could perform the same prayer when he remembers Him (Allah).
<br />The Muslim army stayed at Wadi al-Qura for four days then they returned to Medina.
<br />Terror Fifty-four
<br />First Raid Against B. Hawazin at Turbah By Umar b. al-Khattab-July, 628CE
<br />After returning to Medina from Wadi al-Qura, Muhammad sent Umar b. al-Khattab with thirty men against a branch of the tribes of B. Hawazin at Turbah, a distance of four nights march from Medina. Turbah was on the way to Sana and Najjran, a Christian enclave. Umar’s troop travelled by night and hid by day. By the time the Muslim army arrived at Turbah, B. Hawazin already got wind of the impending Muslim attack and they fled. Umar returned to Medina without a fight. As far as booty was concerned it was a failed robbery.
<br />Terror Fifty-five
<br />Raid on B. Kilab at Nejd by Abu Bakr-July, 628CE
<br />Details on this raid are not available, although it has been learned that Abu Bakr headed a party against the Bani Kilab in Nejd. Many were killed and taken as prisoners. A Hadith from Sunaan Abu Dawud, that possibly relates to this raid by Abu Bakr, demonstrates clearly the viciousness of killing by the Muslims:
<br />Sunaan Abu Dawud: Book 14, Number 2632:
<br />Narrated Salamah ibn al-Akwa':
<br />The Apostle of Allah (peace_be_upon_him) appointed AbuBakr our commander and we fought with some people who were polytheists, and we attacked them at night, killing them. Our war-cry that night was "put to death; put to death." Salamah said: I killed that night with my hand polytheists belonging to seven houses.
<br />Terror Fifty-six
<br />First Raid on B. Murrah at Fadak by Bashir Ibn Sa’d-July, 628CE
<br />Thirty men were sent at the behest of Bashir ibn Sa’d against the B. Murra in the vicinity of Fadak. These Bedouins were in the desert when the Muslims attacked their homesteads. Bashir drove off their camels and flocks. When the Bedouins returned they pursued the Muslim invaders, exchanged arrows with the raiders and rescued their booty. Bashir’s companions were killed. He suffered injury in his ankle and returned to Medina.
<br />Terror Fifty-seven
<br />Fourth Raid on B. Thalabah at Mayfah by Ghalib b. Abd Allah-January, 629CE
<br />Mayfah is ninety-six (96) miles from Medina, towards Nejd. Muhammad sent Ghalib b. Abd Allah at the behest of one hundred and thirty (130) men to plunder the tribes of B. Uwal and B. Thalabah inhabiting this site. Usmah b. Zayd (the son of Zayd b. Haritha, Muhammad’s adopted son) joined this team. The attack was sudden and the Muslims killed mercilessly whomever they found and drove their camels and goats to Medina.
<br />Usama and one of his companions killed a man, an ally of B. Murrah who uttered ‘La ilah illa Allah’ i.e., embraced Islam at the point of sword. When Usama returned to Medina and told this story to Muhammad, Muhammad was displeased and said, “Usamah, who will [say] to you ‘There is no god but God’?”
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<br />Terror Fifty-eight
<br />Second Raid on B. Murrah at Fadak by Ghalib b. Abd Allah-January, 629CE
<br />After the mishap of Bashir ibn Sa’d (see Terror 55) during the attempt to rob the B. Murrah, Muhammad entrusted Ghalib b. Abd Allah, a fierce killer, to mop up the B. Murrah at Fadak. Muhammad said to al-Zubayr, another leader of this two hundred men strong team: “If Allah makes you victorious do not show leniency to them.” Usama b. Zayd also joined in this pillage. The Muslims attacked the B. Murrah in the morning; mercilessly killed many of them; seized their camels, and drove the herd to Medina.
<br />Terror Fifty-nine
<br />Raid on Ghatafan at al-Jinab in Yaman by Bahir b. Sa’d-February, 629CE
<br />During the siege of Khaybar (see Terror 52, CH. 13) Muhammad heard from his guide at Khaybar, Husayl b. Nuwayrah that a party of Ghatafan, under the leadership of Uyanah b. Hisn had assembled at al-Jinab, on the opposite of Khaybar and Wadi al-Qura. So he despatched Bashir b. Sa’d with three hundred (300) men along with the guide, Husayl b. Nuwayrah to subdue the Ghatafan. Bashir’s army travelled by night, concealed by day till they arrived close to the enemy site. The Muslims terrorized the tribe; seized a large number of camels and dispersed the herdsmen. Seeing the marauding Muslim army, the Ghatafan took shelter on mountain tops and highlands. The Muslims took booty and killed a slave of Uyanah b. Hisn. They captured two men and brought the camels and the prisoners to Medina.
<br />Terror Sixty
<br />Third Raid on B. Sulaym at Fadak by Ibn al-Awja al-Sulami-April, 629CE
<br />B. Sulaym were a sister tribe of B. Hawazin and inhabited the area of Najran and Turbah.
<br />Immediately upon returning to Medina after performing the Umrah, Muhammad sent Ibn al-Awja al-Sulami with fifty men to attack B. Sulaym. When Ibn Awja arrived in the B. Sulaym area, he called them to convert to Islam. When the infidels refused, the Muslims attacked them. B. Sulaym fought back, showered the Muslims with arrows and killed many of them. Ibn Awja was wounded and escaped to Medina with great difficulty. However, a year later, the B.Sulaym embraced Islam after finding that Muhammad was becoming stronger everyday.
<br />Terror Sixty-one
<br />Raid on B. al-Mulawwih at al-Kadid by Ghalib b. Abd Allah--May, 629CE
<br />Muhammad sent Ghalib b. Abdallah al-Laythi, with between thirteen and nineteen men to raid the B. al-Mulawwih at al-Kadid.
<br />When the Muslims arrived at al-Kadid they met a man, al-Harith b. Malik and took him as a prisoner. He informed Ghalib that he had come to embrace Islam. Despite this confession, for safety reasons Ghalib bound him over and secured him with a rope. Then Ghalib appointed a Negro slave to guard the prisoner, issuing strict orders to cut off al-Harith’s head should he make any trouble. Ghalib then sent a Muslim who set out and found a settlement. In the afternoon he lay hidden by lying face down in the ground.
<br />Very soon, a Bedouin man from the settlement came and spotted him as a suspected intruder and shot two arrows. Being a clever spy, the Muslim man pulled out both the arrows and remained motionless. The man thought it to be an object and left the place. The spy then waited in ambush until the cattle herd of the settlement returned in the evening from the pasture. Then, at night, when the settlement was quiet and everyone was resting, the Muslims made a sudden attack on the inhabitants. They killed some of them and drove away their herd of camels. Meanwhile, the besieged people raised an alarm and cried out for help.
<br />Fearing reprisal from the aiding party, the marauding Muslims hurried to leave the place. While exiting, they also took the prisoner, al-Harith b. Malik, whom they had left bound and guarded by a sentry. Soon, the aid party attacked the Muslims. At this hour, a torrential rain came and nearly flooded the valley which made an attack difficult by the aiding party of the settlement. This gave the Muslims time for a quick exit. They took all the camels with them and brought them back at Medina; a great deal of booty also fell on them.
<br />The battle cry of the Muslims on that night was “Kill! Kill!”
<br />Terror Sixty-two
<br />Raid on B. Laith at al-Kadid-May, 629CE
<br />A few weeks later, the Muslims conducted a raid against the B. Leith. They were seized near al-Kadid on the road to Mecca. The Muslims made a surprise attack on this tribe and took away their camels. Further details are not available.
<br />Terror Sixty-three
<br />Forced Jizya on Zoroastrians-case 1-June, 629CE
<br />
<br />After robbing B. al-Mulawwih Muhammad sent the Jihadist, al-Ala b. al-Hadrami with a threatening letter to Mundhir b. Sawa al-Abdi, a Zoroastrian and the chief of B. Tamim, to exact Jizya tax from him. He wrote: “In the name of God, the Merciful and Compassionate. From Muhammad the Prophet, Messenger of God, to al-Mundhir b. Sawa: Peace be upon you! I praise to you God, save Whom there is no god.
<br />To proceed: I have received your letter and your messengers. Whoever prays our prayer, eats of our sacrifice, and turns to our Qiblah is a Muslim: permitted to him is what is permitted to Muslims, and incumbent on whoever refuses is [the payment of] tax.” A Hadith in Sunaan Abu Dawud, probably related to this affair. confirms Muhammad’s doctrine, ‘pay Jizya or die’ (please note here that Magian means Zoroastrian):
<br />Book 19, Number 3038:
<br />Narrated Abdullah ibn Abbas:
<br />A man belonging to Usbadhiyin of the people of Bahrayn, who were the Magians of Hajar, came to the Apostle of Allah (peace_be_upon_him) and remained with him (for some time), and then came out. I asked him: What have Allah and His Apostle of Allah decided for you? He replied: Evil. I said: Silent. He said: Islam or killing. AbdurRahman ibn Awf said: He accepted jizyah from them. Ibn Abbas said: The people followed the statement of AbdurRahman ibn Awf, and they left that which I heard from the Usbadhi.
<br />Having found no alternative, these Zoroastrians agreed to pay this ‘protection’ tax to Muhammad. Muhammad stipulated that the Muslims cannot eat the Zoroastrian’s sacrificial meat nor the Muslims could marry their women.
<br />Terror Sixty-four
<br />Forced Jizya on Zoroastrians-case 2-June, 629CE
<br />Muhammad sent Amr b. al-As to Jayfar and Abbad. They were two Zoroastrian brothers in Uman. They told Amr that they believed in the ascendancy of Muhammad as a Prophet and in what he had brought. Being not satisfied with it, and finding that no booty was forthcoming, Muhammad imposed Zakat on them and forced them to pay Jizya tax. On the matter of Zakat, it is worthwhile to mention that Abu Bakr stipulated that this Islamic tax must be collected ruthlessly. Here is a Hadith from Malik’s Muwatta (from the section on Collecting Zakat and Being Firm In Doing So ) on collection of Zakat:
<br />Book 17, Number 17.18.31:
<br />Yahya related to me from Malik that he had heard that Abu Bakr as-Siddiq said, "If they withhold even a hobbling cord I will fight them over it."
<br />Terror Sixty-five
<br />Raid on B. Amir at al-Siyii by Shuja ibn Wahb al-Asadi-July, 629CE
<br />Then Muhammad sent Shuja b. Wahb with a party of tenty-four (24) men to plunder B. Amir (a branch of Hawazin tribe) at al-Siyii. Al-Siyii was five nights journey from Medina. After arriving at the enemy site, Shuja made a sudden morning-attack on B. Tamim. After terrorizing and plundering for fifteen days, the Muslims drove away their camels and sheep as booty. During this plunder, ten goats were equated to a sheep for booty distribution. In this plunder each Jihadist received as his share fifteen camels
<br />Terror Sixty-six
<br />Raid on B. Qudah at Dhat Atlah by Amr b Ka’b al-Ghifari-July, 629CE
<br />During this time, Muhammad despatched Amr b. Ka’b al-Ghifari with fifteen men to raid the people of B. Qudah at Dhat Atlah, on the border of Syria. After arriving there, Amr called the inhabitants to Islam. The infidels refused. So Amr besieged the enemy. However, he faced stiff resistance from his enemy. In this battle the Muslims were routed. The enemy killed all of them except one who managed to escape and returned to Medina. Muhammad was greatly saddened by this calamity and planned to send a forceful army of Jihadists to take revenge. This plan was shelved when Muhammad learnt that the enemy had deserted the place.
<br />Terror Sixty-seven
<br />Raid on Mu’tah by Zayd ibn Haritha-September, 629CE
<br />Mu’tah was a small village near al-Balqa at Damascus in Syria. After the complete routing of the Muslim raiding team at Dhat Atlah led by Amr b. Ka’b al-Ghifari, Muhammad was seeking an opportunity to attack this part of the Byzantine Empire and to teach the mainly Christian inhabitants there a lesson. This was Muhammad’s first penetration into Byzantine Empire.
<br />Another version of the reason for this invasion was that Muhammad sent a messenger with a letter to the Byzantine governor of Busra. This messenger was murdered by Shurahbil, the chief of Ma’ab or Mu’ta. The chief of Mu’ta was called Shurahbil, son of Amr. Muhammad immediately retaliated by assembling three thousand soldiers. He was also emboldened by his return from a successful raid on Khaybar. His victory at Khaybar gave him the confidence that he was powerful enough to make an onslaught on the mighty Byzantine Empire in Syria.
<br />He appointed Zayd b. Haritha to lead this expedition, instructing him to march to the spot where Muhammad’s messenger was slain; summon the inhabitants to embrace Islam, and to kill them if they refused to become Muslims. He gave directive that if Zayd was killed then Jafar b. Abi Talib (Ali’s brother, and Muhammad’s cousin brother) would be the commander; if Jafar is killed then Abd Allah b. Rawaha would be in command. So three thousand Jihadists marched out, equipped with swords and horses. Khalid b. Walid also joined this expedition, but as a common fighter; he was not given a senior rank at this stage, presumably because of his recent conversion to Islam. When they were ready for the march, Muhammad came out and bade them farewell. Some Jihadists recalled verse 19:71, decreeing the fate of a human being. Muhammad escorted this Jihad team up to Thaniyat, in the outskirts of Medina and amidst a band of crying Jihadists said, “May Allah defend you and may you come back pious and bring booty.”
<br />The Muslim army went forward and encamped at Mu’an, a village in Syria. While there, Zayd received the startling intelligence of the preparation of Surahbil’s alliance. He got the information that the enemy was encamped at Ma’ab in the territory of al-Balqa. The Muslim army also heard the rumour that Surahbil, together with Theodora, the brother of Heraclius was in the field with one hundred thousand soldiers. Another one hundred thousand Roman soldiers were readying themselves to join in the fight. However, the Syrian army was composed of Romans and, partly of the semi-Christian tribe of the desert.
<br />Many Arab tribes like Lakham, Judham, Balqayn, Bahran and Bali had also joined Heraclius’ party-Zayd heard.
<br />After learning the news of assemblage of such a formidable Roman army and its accessory parties, the Muslims were nervous but stayed at Mu’an for two nights, contemplating about their course of action. Some of them wanted to send an urgent message to Muhammad for a reinforcement to meet the alarming army of a hundred thousand men of the Byzantine emperor. However, Abd Allah b. Rawaha invigorated his men with extreme Jihadi zeal and imbued them not to be cowed by the numerical superiority of the enemy. This was the best opportunity for a martyr-he exhorted. His men fully agreed with Abd Allah b. Rawaha and decided to engage the enemy in a fight.
<br />The Jihadists then marched on and when they were within the boundary of Ma’ab they met the army of Heraclius at a village called Masharif. When the enemy came close to the Muslim army, the Muslims took shelter in the village of Mu’tah. A vicious battle took place there. Zayd b.Haritha fought gallantly but soon was killed by a javelin from the enemy. It is said that his body was cu into two pieces. Following the instruction of Muhammad, Jafar b. Abi Talib took up the fight. He too fought valiantly until he was also killed in the combat. After the demise of Jafar b. Abi Talib, Abd Allah b. Rawaha took up the banner and went forward to continue the battle.
<br />Abd Allah b. Rawaha pressed ahead but soon was killed. Then Thabit b. Arqam hoisted the banner and urged the Muslims to select a leader from amongst themselves. The Muslims chose Khalid b. Walid as their new commander. However, the Muslim ranks were already broken with twelve Jihadists killed; the Byzantine casualties being unknown. However, through a series of ingenious and rapid movements Khalid was able to bring back discipline in the Muslim army ranks. He then played a trick by deluding the Romans that a great army of Muslim soldiers was expected at any time. The trick worked. The Muslims retreated and so did the Byzantine army. Thus Khalid started marching towards Medina, saving further losses to the Muslim army. A messenger ran ahead of the Muslim army to Medina to inform an anxious Muhammad the terrible news of the Muslim defeat.
<br />In the pulpit of his mosque, Muhammad informed his congregation that he had a premonition that Zayd had attained martyrdom. Then he also testified the martyrdoms of Jafar and Abdallah b. Rawaha as well as the eventual ascent of Khalid b. Walid as the commander of the Muslims. He told the congregation: “Now I have seen them in heaven sitting in thrones facing each other like brothers. In some of them I observed an aversion for using sword. And I saw Jafar like an angel with two wings smeared with blood feet dyed (in blood).” The Muslims were amazed at the predictive power of their Prophet. He gave the title ‘Sword of God’ to Khalid b. Walid. Then he exhorted his followers to hasten and join in to reinforce the Muslim army. So they came out and went forward in extreme heat to join their Jihadi compatriots. But it was too late. The Muslims were already in retreat.
<br />When the Muslim army was in the vicinity of Medina, people started to throw dust at them, condemning them for withdrawing from the battle. Muhammad pacified this enraged crowd by shouting that the returning Muslims did not flee from fighting but that they would return to fight again.
<br />Even with such passionate pleading, the crowd was not satisfied; they chased Muhammad and forced him to take shelter in the room of Umm Salamah, one of his wives. When people asked for the reason why she did not attend prayer with Muhammad, she replied:
<br />“By God, he cannot leave the house! Every time he goes out, people shout, ‘Did you flee in the way of God?’ So he stayed in his house and does not go out.”
<br />Continued in Chapter 15
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<br />Chapter Fifteen
<br />‘The broad mass of a nation …..will more easily fall victim to a big lie than to a small one’---Adolf Hitler (1889-1945)
<br />Terror Sixty-seven
<br />Raid on B. Qudah at Dhat al-Salasil by Amr b. al-As-September, 629CE
<br />Having suffered a terrible defeat in the hands of B. Qudah at Dhat Atlah, coupled with the ignoble retreat of the Muslim army from Mu’tah, Muhammad’s prestige was greatly affected. It is said that he also received intelligence that a number of tribes, including B. Qudah were now preparing to attack Medina. To salvage his reputation he now empowered Amr b. al-As, the new convert of Islam, to push for a decisive raid on the stubborn B. Qudah tribe. Amr b. al-As was very furious that some of these tribes had taken the side of the Byzantine party during the Mu’tah battle. It was time to punish them-Muhammad determined.
<br />So with three hundred (300) men and thirty horses, Amr b. al-As set out to decimate the rebellious B. Qudah who were settled at Dhat al-Salasil. It was at a distance of ten days march from Medina. Amr b. al-As’ grandmother (i.e., the mother of al-As b. Wail, the father of Amr b. al-As) was a woman from Qudah or Bali tribe and Muhammad sent Amr b. al-As to convert her and her people to Islam by force. When Amr arrived at Dhat al-Salasil he found that the enemy had heavily outnumbered the Muslims.
<br />Because of the feeble Islamic forces at his disposal Amr b. al-As sought reinforcement from Muhammad. The messenger of Allah quickly sent Abu Bakr b. Quhafa with an additional two hundred (200) men to assist Amr b. al-As. Thus, the total number of men now numbered five hundred (500).
<br />Another version of this raid runs like this:
<br />Muhammad sent Amr b. al-As to the territory of Bali (Bali is a branch of Qudah tribe) and Udhrah to gain their assistance for an expedition to Syria that he had been planning for some time. Amr b. al-As’ grandmother (i.e., the mother of al-As b. Wali, Amr b. al-As’ father) lived in Bali. So Muhammad sent Amr b. al-As to her people to invite them to Islam and to earn their goodwill. After ten days of marching, while on his way to Bali, Amr b. al-As came across with B. Judham, another tribe at Dhat al-Salasil and he was frightened at their huge number. He sent an emergency message to Muhammad for additional men that Muhammad quickly complied with.
<br />Muhammad sent this reinforcement, along with Abu Ubaydah b. al-Jarrah, Abu Bakr and Umar. Abu Ubaydah was made the leader, and Muhammad instructed them not to fight over the leadership when they had arrived at Dhat al-Salasil. Nonetheless, despite such instruction, when Abu Ubaydah arrived at Dhat al-Salasil a dispute arose regarding the leadership; Amr b. al-As insisted that Abu Ubaydah was only a reinforcement but the leadership still rested on Amr b. al-As. Abu Ubaydah agreed with Amr b. al-As, and Amr led the worship.
<br />With this increased number of Muslim army, Amr b. al-As charged his enemy with much vigor and ferocity. The B. Qudah fighters went in panic and dispersed. After subduing the enemy the Muslims returned to Medina. No historian gives any detail about the booty the Muslims gained in this raid.
<br />Terror Sixty-eight
<br />Raid on B. Juhayna at al-Khabat (the expedition of fish) by Abu Ubaydah ibn Jarrah-October, 629CE
<br />In the next month, Muhammad sent Abu Ubaydah b. Jarrah along with three hundred (300) men to attack and punish the tribe of Juhaynah at al-Khabat, on the seacoast, five nights journey from Medina. This was a very difficult expedition and the Muslims suffered from intense hunger-so much so, that they had to divide the dates by number. They even ate the leaves of trees for a month. However, there was no fighting as the enemy had fled when they heard of the arrival of the Muslims.
<br />In the end, the Muslims caught a dead-sea creature (a whale) that came ashore and ate it for half a month (or twenty days, according to Ibn Ishak). This is why this raid is also known as the ‘expedition of fish.’ They brought some of that stale meat to Muhammad and he ate it too.
<br />Sahih Bukhari records that the Muslims ate the mountain like fish for eighteen days. Here is the Hadith:
<br />Volume 3, Book 44, Number 663:
<br />Narrated Jabir bin 'Abdullah:
<br />"Allah's Apostle sent an army towards the east coast and appointed Abu 'Ubaida bin Al-Jarrah as their chief, and the army consisted of three-hundred men including myself. We marched on till we reached a place where our food was about to finish. Abu- 'Ubaida ordered us to collect all the journey food and it was collected. My (our) journey food was dates. Abu 'Ubaida kept on giving us our daily ration in small amounts from it, till it was exhausted. The share of everyone of us used to be one date only." I said, "How could one date benefit you?" Jabir replied, "We came to know its value when even that too finished." Jabir added, "When we reached the sea-shore, we saw a huge fish which was like a small mountain. The army ate from it for eighteen days. Then Abu 'Ubaida ordered that two of its ribs be fixed and they were fixed in the ground. Then he ordered that a she-camel be ridden and it passed under the two ribs (forming an arch) without touching them."
<br />Terror Sixty-nine
<br />Beheading the leader of B. Jusham at al Ghabah by Abd Allah ibn Hadrad -November, 629CE
<br />Abd Allah b. Abi Hadrad al-Aslami, a Jihadist, went to Muhammad asking him for two hundred (200) Dirhams (about US$ 1,000) for the dowry he had to pay for his new bride, since he could not consummate his marriage as he was unable to pay this dowry. Muhammad claimed that he had no money to help Hadrad. A few days later, a group of B. Jusham, led by Qays b. Rifaah encamped at Ghabah, a nearby pastureland. It is alleged that they arrived there to gather their tribe to fight Muhammad. Muhammad called Abd Allah b. Abi Hadrad and two other Muslims and instructed them either to capture and bring Qays b. Rifaah or to bring further information about their movement.
<br />The trio proceeded, armed with arrows and swords and riding a weak camel. When they approached the encampment in the evening, Abd Allah hid himself from the enemy camp and asked his two companions to conceal themselves somewhere else. He then told two of his Jihadi comrades that he was going on an assassination mission and if they happen to hear the cry of “Allahu Akbar” from afar then they should also shout “Allahu Akbar,” rush out and attack the enemy simultaneously with him (Abd Allah b. abi Hadrad al-Aslami).
<br />They waited until the darkness of night fell. During this time Qays b. Rifaa ventured outside his camp to look for one of their herdsmen who were late in returning to the camp. Qays came out of his camp defying his companions warning to not to venture out during the darkness of night. When he was within the attacking range, Abd Allah b. abi-Hadrad shot an arrow that hit Qays in his heart killing him instantly. Abd Allah then ran forward with his sword and cut off Qays’ head and shouted “Allahu Akbar.” His two companions responded immediately with “Allahu Akbar.” The enemy was now in panic and terror and they took to the heel, taking away their wives and children. Abd Allah and his companions drove away their herd of camels, goats and sheep and brought them to Muhammad. Abd Allah presented Muhammad with the bloody head of Qays b. Rifaa. Muhammad was extremely pleased beholding the severed head of Qays b. Rifaa and rewarded Abd Allah with thirteen camels (worth about US$ 4,550) from the booty. With this booty Abd Allah paid his bride-money and consummated his marriage.
<br />It is reported by al-Waqidi that the Jihadists also took four women, including one very beautiful and sexy girl. Muhammad gave her to Abu Qatadah, another Jihadist. When one of Muhammad’s good friends, Mahmiyah b. al-Juz, informed him about her extreme beauty, Muhammad wanted her back from Abu Qatadah. But Abu Qatadah objected, saying: “I purchased her from the spoils.” The Messenger of God said, “Give her to me.” So he had no choice but to hand her over to Muhammad. Muhammad gave her as a present to Mahimiyah b. al-Jaz al-Zubaydi.
<br />Terror Seventy
<br />Raid on a passing caravan at Batn al-Idam by Abd Allah b. Abi Hadrad-November, 629CE
<br />Muhammad was so pleased with the success of the terrorist, Abd Allah b. Abi Hadrad al-Aslami (see Terror 69 above), that soon after the gory and senseless beheading of Qays b. Rifaa, he despatched this extremely fanatic, fierce Jihadist, along with Abu Qatadah al-Harith b. Ribi and a group of eight terrorists to make a raid on a passing caravan at Idam, north of Medina. This raiding party arrived at Idam and waylaid for the passing caravan. A Bedouin caravan passed by and they greeted the Muslims with “Assalamu Alaikum.” But the Jihadists/terrorists attacked this caravan anyway because of past enmity, killed the leader of the caravan, and made off with their camel and food. They returned to Muhammad and told him the story. Allah promptly released verse 4:94 asking the raiding party to be discriminating while committing a plunder. Historians like Ibn Sa’d describes this raid as a prelude to attack on Mecca as Muhammad wanted to divert people’s attention from his ‘real’ intention, while covertly preparing to occupy Mecca.
<br />Terror Seventy-one
<br />Raid on B. Khudra at Suria by Abu Qatadah-December, 629CE
<br />This was a petty expedition against the tribe of Khudra a sub-clan of B. Ghatafan that yielded a large plunder. Abu Qatadah led this raid in which he seized all the property of B. Khudra.
<br />In this way Muhammad exacted his revenge on the tribes who dared to side with the Christians of Byzantine Empire. He became a very fearsome and powerful war monger and many smaller tribes decided to join the Muslim ranks to save themselves from Muhammad’s unbound wrath; if you cannot beat them then join them-they thought. They also found a good opportunity to enrich themselves with the plunder, if they joined the Islamic Jihadists-they thought correctly.
<br />Besides the above reasons, many tribes were also forced to pledge their allegiance to him. Among them were: Bani Dzobian, B. Fazara, with their chief, Uyana. B. Hisn, Bani Sulaym, a powerful tribe in the Hejaz was also forced to join in Islam (see Terror 60, CH. 14).
<br />The Prophet Muhammad, truly, had now become a ferocious warlord.
<br />Continued in Chapter 16
<br />♣ ♣ ♣
<br />Chapter Sixteen
<br />‘God knows, if we did possess (a chemical bomb), we wouldn’t hesitate one second to use it’---Abu Musab al-Zarqawi
<br />Terror Seventy-two
<br />The Occupation of Mecca by Muhammad-January, 630CE
<br />After the debacle at Mu’tah, Muhammad remained in Mecca for about two months without significant raids or plunder, except for those described in CH.15. Then he received the news that a person, belonging to B. Bakr, a confederate of the Quraysh had killed a man from B. Khuzaa’h at a watering place at Mecca. The Khuzaa’h tribe was in alliance with Muhammad and it was reported that the person killed was a Muslim. This attack on Khuzaa’h was in retaliation for a long drawn blood feud between these two warring tribes. This cycle of revenge and counter revenge had started a long time before Muhammad was born. However, during the Hudaibiyah treaty, it was hoped that peace would finally be established between them by granting them freedom to choose whatever party they thought was friendly to them.
<br />Some Quraysh men also joined in this melee. Muhammad considered this minor skirmish as breaking the Hudaybiah pact that was drawn between the Quraysh and Muhammad. A representative of Khuzaa’h, Amr b. Salim al-Khuzai hastened to Medina to inform Muhammad of this incident and to seek his help. Muhammad was not at all interested in peacemaking. He made no attempt to mediate the matter with the Quraysh; instead, using this trivial incidence as an alibi he found a golden opportunity to attack the Meccans. In fact, after the great plunder at Khaybar Allah had revealed to him in verse 48:27 about his conquest of the Sacred Mosque--that is, the Ka’ba in Mecca. This new development made Muhammad confirm absolutely that it was a great opportunity sent by Allah.
<br />Having heard what the envoy from the Khuzaa’h had to say, Muhammad promised his steadfast help for them. At that time, a large cloud engulfed the sky, and a superstitious Muhammad used that as proof of his promise to B. Khuzaa’h.
<br />Very soon, another delegation headed by Budayl b. Warqa, a Khuzaa’h met Muhammad at Medina. Muhammad reiterated his assurance towards them. Having been re-assured by Muhammad, Budayl departed for Mecca.
<br />Meanwhile, the Quraysh, realising the gravity of the situation, wanted to have a dialogue with Muhammad to come to a peaceful settlement without bloodshed as well as to extend the term of the treaty. They sent Abu Sufyan b Harb to have a discussion with Muhammad to bring calm. On his way to Medina, Abu Sufyan met Budyal b. Warqa at Usfan and enquired whether Budayl had a dialogue with Muhammad or not.
<br />Budayl told a blatant lie to Abu Sufyan that he had not met Muhammad. But Abu Sufyan, at hindsight, examined the camel droppings of Budayl and correctly concluded that Budayl, had indeed met Muhammad; for, Budayl’s camel droppings had the distinctive Medina pits of dates that the camel had been fed. Abu Sufyan was now quite apprehensive that Muhammad was planning for some retaliatory action. He was determined to prevent further bloodshed over such a small incidence.
<br />Upon his arrival at Medina, Abu Sufyan first met his daughter, Umm Habibah bt. Abu Sufyan. Having recently returned from Ethiopia, she had become Muhammad’s ninth wife when her husband died in Ethiopia. When Abu Sufyan entered her room and was about to sit on the bed of Muhammad, she did not allow him to rest there. She berated Abu Sufyan and told her father that as a polytheist he was an unclean person, and was not entitled to sit on Muhammad’s hallowed bed. Abu Sufyan was utterly displeased at her own daughter’s ungracious behaviour towards him and told her that evil had betaken her since she had left him and had accepted Islam.
<br />Then Abu Sufyan came to Muhammad and spoke with him about this matter, but Muhammad kept silent and showed no intention of mitigating the issue through dialogue. Abu Sufyan approached Abu Bakr to speak to Muhammad about the case; Abu Bakr refused. Then he met Umar b. Khattab, but Umar threatened him with war. In desperation, Abu Sufyan went to meet Ali while Ali was with Fatima, the daughter of Muhammad. Her little son, al-Hasan b. Ali was also with her. Abu Sufyan implored Ali for the sake of kinship to intercede on his behalf to avoid the fighting. Ali utterly disappointed Abu Sufyan by saying that Muhammad’s mind had already been made up, no intercession would work. Then, as a last resort, Abu Sufyan turned to Muhammad’s daughter Fatima saying, “Daughter of Muhammad, don’t you want to command your little son here to make peace among the people, so that he will be lord of the Arabs forever?”
<br />Fatima replied, “By God, my little son is not old enough to make peace among the people, and no one can do so against the will of the Messenger of God.” When Abu Sufyan realised that his case was hopeless, he sought the advice of Ali as to the appropriate course of action for a peaceful settlement of the matter. Ali further let down Abu Sufyan by saying that nothing could be done to change the mind of Messenger of Allah. A frustrated Abu Sufyan went to the congregation in the mosque and said, “People, I hereby make peace among the people.” Having implored the Muslims for peace, Abu Sufyan mounted his camel and departed for Mecca.
<br />When Abu Sufyan arrived at Mecca, the Quraysh asked him about the outcome of his peace mission. They heard the full story of how inflexible and belligerent Muhammad was. The Meccans chided Abu Sufyan that he had, indeed, been played out by Muhammad.
<br />Meanwhile, after Abu Sufyan had left, Muhammad asked his people to prepare themselves for a raid, but kept the precise destination a closely guarded secret. Even Aisha, the child bride of Muhammad, was kept in the dark. To make sure that no one knew what was in his mind, he sent a contingent of Jihadists under the joint leadership of Abd Allah b. Abi Hadrad al-Aslami and Abu Qatadah al-Harith b. Ribi, to Batn. Idam, in the north of Medina to raid a passing Meccan caravan there (see Terror 70, CH. 15). He played this ruse so that people thought his mission was directed towards north; while, in secret, Muhammad was preparing a sudden attack on Mecca when the Quraysh were least prepared for it. It was indeed a great ploy and undoubtedly reflects on Muhammad’s great acumen and sapiency in the conduct of terror, plunder and warfare. He was absolutely cagey in his meticulous plan for the raid on Mecca.
<br />When everything was fully ready, Muhammad summoned his people and told them of his intention of making a surprise attack on Mecca. He also invited many other neighbouring tribes to join him in the occupation of Mecca. Fierce verses, eloquent speeches and invigorating sermons were spread out to rouse the Jihadists for this assault on Mecca.
<br />While this readiness for the impending war was going on, a Muslim, Hatib b. Abi Baltaah wrote a letter to the Quraysh, informing them of the readiness of Muhammad to attack Mecca. An unlettered woman-slave carried the letter on her head-covering by hiding it inside her hair and proceeded to deliver it to the Quraysh. Muhammad received the news of undercover work of Hatib from heaven and sent out Ali and another Muslim to arrest the woman. They moved fast and caught up with the woman and searched her saddle but found nothing. When Ali threatened to strip her, she took out the letter from the hidden place and handed it over to Ali b. Abi Talib. Ali brought the letter to Muhammad. Having been informed of the content of the letter, Muhammad summoned Hatib. b. Abi Baltaah and asked for an explanation for what he had done. Hatib said that, as he had all the members of his family still at Mecca, he simply wanted to warn them to save them. At this, an irate Umar sought Muhammad’s permission to cut off the head of Hatib. But Muhammad forgave Hatib, because Hatib was a fierce fighter for the Muslims at Badr. Allah promptly sent down verse 60:1-4 on forgiving Hatib b. Abi Baltah.
<br />With full preparation to lay a siege on Mecca, Muhammad left Medina on January 1, 630, but he kept his exact destination a secret to his followers. Some thought he was going to invade the Hawazin tribe, some thought he was going to plunder the Thaqif people, some said he was going to fight the Quraysh. Although he was carrying arms, he appointed no military commander and displayed no banner, thus making his purpose of marching a real enigma to all. There were between eight and ten thousand of men under the command of Muhammad who left Mecca with full alacrity. Two of his wives, Zaynab bt. Jahsh and Umm Salamah, accompanied him on this occasion.
<br />It was the month of Ramadan; Muhammad fasted and so did his followers who trailed him to Mecca. When he halted at al-Kadid, the B. Sulaym leader Uyanah b. Hisn joined him. As he proceeded, many other smaller tribes residing within the vicinity also joined with Muhammad. When they asked Muhammad about his purpose of advance, Muhammad maintained his reticence. He broke his fast at al-Kadid and told his followers that they could observe the remaining fasts or discontinue if they wished; then he proceeded ahead and put up his camp at Marr al-Zahran after eight days of marching. Another one thousand-seven hundred (1,700) members from various nearby tribes also joined him in the rush for Mecca. Up to this point, the news of Muhammad’s advance to Mecca was not known to the Quraysh. On the night Muhammad encamped at Marr al-Zahran, he ordered his Jihadists to light individual fires. So, ten thousand fires were kindled giving the impression of a massive mobilization of troops. Abu Sufyan b. Harb along with Hakim b. Hizam and Budayl b. Warqa went out to gather information about Muhammad’s intention.
<br />When Muhammad halted at Marr al-Zahran, al-Abbas b. Abd al-Muttalib met him. As written in a previous part of this series, al-Abbas was actually a secret agent of Muhammad, feeding him with sensitive information about the movement of the Quraysh army. Being a top-notch businessman and a banker, al-Abbas was a smart, astutely worldly person. When he found, beyond a shadow of doubt, that his nephew (Muhammad) was strong enough, he joined him, but kept that a closely guarded secret from the Quraysh. He was warmly welcomed with favor and affection by Muhammad.
<br />The reason of al-Abbas’ visit to Muhammad was to secure a pledge of safety for the Meccans; for, he feared that an onslaught by so many Muslim Jihadists would completely decimate the Quraysh forever, ruining his flourishing business. He told Muhammad that once he got a pledge of safety from him, he would inform whoever he ventures to meet in the street so that the message of security would be passed to all in Mecca.
<br />Muhammad marched forward and when he halted at Niq al-Uqh, a place between Mecca and Medina, Abu Sufyan b. al-Harith b. Abd al-Muttalib (not Abu Sufyan b. Harb; Abu Sufyan b. al-Harith was the paternal cousin of Muhammad and a poet) and another Quraysh sought an audience with Muhammad. At first, Muhammad declined to meet them, as he (Muhammad) claimed that this duo had previously tormented him while he was in Mecca. When these two Quraysh told Muhammad’s wife, Umm Salamah, that they would go on a huger strike if Muhammad did not meet them, Muhammad’s stony heart was slightly softened. The duo met Muhammad and became Muslims. Ibn Ishak reports that an irate Muhammad punched Abu Sufyan b.al-Harith in the chest for his past action of hitting Muhammad. Abu Sufyan b. al-Harith then requested Muhammad to implore Allah to exonerate his (Abu Sufyan al-Harith) past sins.
<br />After meeting Muhammad and securing his pledge of safety, al-Abbas set out to return to Mecca. While he reached al-Arak, he met Abu Sufyan b. Harb and Hakim b. Hizam and another Quraysh who were on their way to investigate what was going on. When they saw the huge fire that Muhammad’s followers had lit they were greatly overwhelmed. They had never seen such a massive show of military power before.
<br />When Abu Sufyan asked al-Abbas about the situation, the latter informed him that Muhammad had marched with ten thousand Muslims to invade Mecca and that if Abu Sufyan would dare to visit Muhammad, the latter would cut off his head. Having had made no preparation to meet such a menacing attack from the Muslims, a nervous and distressed Abu Sufyan sought the advice of al-Abbas. Al-Abbas took Abu Sufyan behind the mule he (al-Abbas) was riding. The other two mates of Abu Sufyan followed on foot. The duo then passed by the groupings of Muslim soldiers and came to the camp of Umar b. Khattab. Umar rushed out with naked sword to kill Abu Sufyan. So, al-Abbas moved fast to escape Umar. Then both the party (i.e., Umar and Abu Sufyan with al-Abbas) arrived at the camp of Muhammad. First, Umar entered at the camp of Muhammad and sought his permission to cut off the head Abu Sufyan. Al-Abbas then pleaded with Muhammad that he had given the pledge of protection to Abu Sufyan. On the passionate plea of al-Abbas Muhammad sent the message that he would like to meet Abu Sufyan in the morning, next day. Abu Sufyan was now in tenterhook and passed an agonizing night at Umar’s camp.
<br />In the morning, next day, Umar took Abu Sufyan to meet Muhammad. When a vaunted Muhammad extolled that he was the Messenger of Allah, Abu Sufyan expressed his doubt on his claim. Al-Abbas quickly warned Abu Sufyan that he should immediately submit to Islam, lest Muhammad cut off his head. This is what al-Abbas said, “Woe to you! Recite the testimony of truth before, by God, your head is cut off.” So, a frightened Abu Sufyan, to save his life, had no choice but to become a Muslim on the spot.
<br />There were a few other compelling reasons for Abu Sufyan b. Harb to surrender so easily to Muhammad. Previously, he had lost his trusted and able military general, Khalid b. Walid to Muhammad when he (Khalid) became a Muslim and joined Muhammad in the business of plunder. Moreover, the marauding Jihadists had blocked the northern and southern trade routes of the Quraysh on which their livelihood was totally dependent. To add more to their misfortune, a severe famine gripped the Meccans. It is apprehended that this famine was also the creation of Muhammad. Sourcing ibn Hisham, Hamidullah quotes, “When Thumamah ibn Uthal, a chieftain of Yamamah, stopped at the instance of the Prophet, exports of grain historians record that a famine in Mecca was the result.” Needless to say, all these unfortunate circumstances made Abu Sufyan a desperate person and forced him to run to Muhammad just to save the lives of the Meccans from a blood-thirsty army that was ready to pounce on Mecca.
<br />Then al-Abbas implored Muhammad to grant Abu Sufyan some glory as a token for his conversion to Islam. So Muhammad said, “Yes, whoever enters the house of Abu Sufyan shall be safe; anyone who enters the sanctuary shall be safe; and anyone who locks his door behind him will be safe.” In this pledge of safety, sanctuary meant the area around Ka’ba.
<br />Nonetheless, Sahih Muslim records that despite this immunity, Muhammad instructed that whoever is found at the top of mount Safa is to be killed. Here is the Hadith:
<br />Sahih Muslim: Book 019, Number 4396:
<br />It has been narrated on the authority of Abdullah b. Rabah who said: We came to Mu'awiya b. Abu Sufyan as a deputation and Abu Huraira was among us. Each of us would prepare food for his companions turn by turn for a day. (Accordingly) when it was my turn I said: Abu Huraira, it is my turn today. So they came to my place. The food was not yet ready, so I said to Abu Huraira: I wish you could narrate to us a tradition from the Messenger of Allah (may peace be upon him) until the food was ready. (Complying with my request) Abu Huraira said: We were with the Messenger of Allah (may peace be upon him) on the day of the Conquest of Mecca. He appointed Khalid b. Walid as commander of the right flank, Zubair as commander of the left flank, and Abu 'Ubaida as commander of the foot-soldiers (who were to advance) to the interior of the valley. He (then) said: Abu Huraira, call the Ansar to me. So I called out to them and they came hurriedly. He said: O ye Assembly of the Ansaar, do you see the ruffians of the Quraish? They said: Yes. He said: See, when you meet them tomorrow, wipe them out. He hinted at this with his hand, placing his right hand on his left and said: You will meet us at as-Safa'. (Abu Huraira continued): Whoever was seen by them that day was put to death. The Messenger of Allah (may peace be upon him) ascended the mount of as-Safa'. The Ansar also came there and surrounded the mount. Then came Abu Sufyan and said: Messenger of Allah, the Quraish have perished. No member of the Quraish tribe will survive this day. The Messenger of Allah (may peace be upon him) said: Who enters the house of Abu Safyin will be safe, who lays down arms will be safe, who locks his door will be safe. (some of) the Ansar said: (After all) the man has been swayed by tenderness towards his family and love for his city. At this, Divine inspiration descended upon the Messenger of Allah (may peace be upon him). He said: You were saying that the man has been swayed by tenderness towards his family and love for his city. Do you know what my name is? I am Muhammad, the bondman of God and His Messenger. (He repeated this thrice.) I left my native place for the take of Allah and joined you. So I will live with you and die with you. Now the Ansar said: By God, we said (that) only out of our greed for Allah and His Messenger. He said: Allah and His Apostle testify to you and accept your apology.
<br />After his conversion to Islam and having secured the pledge of safety from Muhammad, Abu Sufyan hurriedly went ahead of the Muslim army’s entry to Mecca and announced the guarantee of safety for all Meccans by Muhammad. The utterly terrorised Meccans dispersed and hurried to their homes, or headed to the sacred sanctuary - the Ka’ba. Many of them also proceeded towards Abu Sufyan’s house to save their lives from the imminent attack by the Muslims.
<br />Meanwhile, after the departure of Abu Sufyan and Hakim b. Hizam, Muhammad sent al-Zubayr giving him his banner and commanded him to plant the banner in the upper part of Mecca (i.e., the northern mountain pass) and instructed him not to depart from where he was posted. Muhammad entered Mecca from this site.
<br />Muhammad commanded Khalid b. Walid and the recent converts like, B. Sulaym, Qudaah etc. to enter Mecca through the lower part of Mecca (i.e., the southern highway to Yemen). This was the site where the B. Bakr was. Despite the surrender by Abu Sufyan, the Quraysh leader some diehard Quraysh, under the command of Ikrimah b. Abi Jahl would not let the Muslims walk through Mecca unchallenged. So they mobilized a B. al-Harith b. Abd Manat and the Ahabish and other minor tribes in this part Mecca to fight Muhammad’s army. Khalid was appointed to fight these people there. Muhammad gave instruction to Khalid to fight only those who fight with them. The army of Ikrimah resisted Khalid’s aggression, so he fought back but lost the battle and took to flight. Ikrimah b. Abi Jahl was one of those who fled. Twenty-four (or twenty-eight as per Muir) of the polytheists were killed. This was the only fight in Mecca. However, a section of al-Zubayr’s soldiers took a separate path than the one stipulated by Muhammad. They blocked the western route to the seacoast known as Kada road. The eastern and the northern routes were blocked by Muhammad’s party. Thus, there was a four-pronged attack on Mecca, from which the Quraysh found very difficult to escape. Despite this siege all around, al-Zubayr’s army met with some Quraysh soldiers on the slope of Kada and the Quraysh killed a few of them. Then Muhammad entered Mecca where al-Zubayr had planted his banner. It was January 11, 630, ten days after Muhammad had left Medina. Many Meccan people swarmed him to embrace Islam. Muhammad stayed among them for half a month.
<br />When Muhammad entered Mecca he granted a general amnesty to the Meccans except for eight people (or ten people, according to Ibn Sa’d). He ordered that those were to be killed even if they were found under the curtains of Ka’ba. Hitherto, shedding of blood in the holy precinct was strictly forbidden by the polytheists. Muhammad wanted to maintain that old tradition, but to quench his extreme thirst for revenge he proclaimed that Allah had permitted only him to cause bloodshed in the holy sanctuary, just for a few hours. Here is a Sahi Hadith from Sahhi Bukhari on Muhammad’s exclusive right to shed blood at the holy sanctuary:
<br />Volume 3, Book 34, Number 303:
<br />Narrated Ibn 'Abbas:
<br />Allah's Apostle said, "Allah made Mecca a sanctuary and it was neither permitted for anyone before, nor will it be permitted for anyone after me (to fight in it). And fighting in it was made legal for me for a few hours of a day only. None is allowed to uproot its thorny shrubs or to cut down its trees or to chase its game or to pick up its Luqata (fallen things) except by a person who would announce it publicly." 'Abbas bin 'Abdul-Muttlib requested the Prophet, "Except Al-Idhkhir, for our goldsmiths and for the roofs of our houses." The Prophet said, "Except Al-Idhkhir." 'Ikrima said, "Do you know what is meant by chasing its game? It is to drive it out of the shade and sit in its place." Khalid said, "('Abbas said: Al-Idhkhir) for our goldsmiths and our graves."
<br />Muhammad’s unbound wrath was especially reserved for those who apostatised from Islam. Among them was 1.Abd Allah b. Sa’d. His crime was that be became an apostate after embracing Islam. He was a scribe of Muhammad, but soon found out the trickery of Muhammad’s claim of divine revelation, left Islam and returned to Mecca. When Muhammad wanted Abd Allah b. Sa’d killed, he fled to Uthman, his foster brother.
<br />When the din and bustle of Mecca invasion had subsided, Uthman took Abd Allah ibn Sa’d for an audience with Muhammad and to seek his mercy upon him. When Uthman implored Muhammad to show mercy on Abd Allah ibn Sa’d, he (Muhammad) kept silence for a long time before saying, ‘yes.’ When Abd Allah ibn Sa’d and Uthman left, Muhammad’s companions asked him about his long silence. Muhammad said that his long hush was meant for someone to stand up and kill Abd Allah ibn Sa’d. Then one Ansar asked Muhammad as to why the latter did not give a signal to kill Abd Allah ibn Sa’d. Muhammad replied, “A prophet does not kill by making signs.”
<br />Among the others who were targeted for killing were: 2. Abd al-Uzza b. Khatal or Abd Allah ibn. Khatal. His offence was that he killed his slave when the slave did not cook his food (Note: killing one’s slave was not a serious crime during that time). Then Abd Allah ibn. Khatal fled to Mecca and renounced Islam. He had two singing girls who used to sing satires about Muhammad. Muhammad ordered that they too are to be killed along with Abd Allah ibn Khatal. When it was discovered that Abdallah ibn Khatal was hiding inside Ka’ba hanging the curtain of Ka’ba, two Jihadists, Said b. Hurayth al-Makhzumi and Abu Barzah killed Abd Allah by ripping open his
<br />Belly. 3. One of the singing girls named Fartana was also killed. 4. The other girl fled. 5. Another Meccan killed was al-Huwayrith; Muhammad charged that he maltreated his daughter Zaynab during her escape bid from Mecca. On Muhammad’s order Ali b. Talib killed him.
<br />On the killing of the singing girl, Sunaan Abu Dawud records:
<br />Sunaan Abu Dawud: Book 14, Number 2678:
<br />Narrated Sa'id ibn Yarbu' al-Makhzumi:
<br />The Prophet (peace_be_upon_him) said: on the day of the conquest of Mecca: There are four persons whom I shall not give protection in the sacred and non-sacred territory. He then named them. There were two singing girls of al-Maqis; one of them was killed and the other escaped and embraced Islam.
<br />Muhammad also killed: 6. Miqyas b. Subabah who had previously killed the killer of his brother and then fled to Mecca and apostatised (see Terror 46, CH. 12). Muhammad ordered his killing for his apostasy. Numaylah b. Abd Allah killed him.
<br />Also in the hit list were: 7. Ikrimah b. Abi Jahl and 8. Sarah. Sarah was the freed slave-girl of one of the sons of Abd al Muttalib. Muhammad claimed that she used to molest him while he was in Mecca. It is reported that Muhammad eventually forgave Sarah. Ikrimah b. Abi Jahl fled to Yemen. Later, Ikrimah’s wife pleaded for Muhammad’s mercy on her husband. Muhammad forgave Ikrimah on condition that he returned to Mecca and submit to Islam. Ikramah’s wife set out to find her husband when he was about to set sail for Ethiopia. She brought him back to Muhammad and both she and Ikrimah accepted Islam and saved their lives.
<br />Besides those eight Meccans, Ibn Sa’d lists two more people whom Muhammad earmarked for killing. They were:
<br />9. Habbar b. al-Aswad-for tormenting Muhammad’s daughter Zaynab during her escape bid from Mecca. He concealed himself but was caught after a few months, repented, converted to Islam and was forgiven.
<br />10. Hind bt. Utbah, the wife of Abu Sufyan b. Harb. She chewed the liver of slain Hamzah at Badr II. She accepted Islam and Muhammad pardoned her.
<br />Later, Umar killed Sarah by causing his horse to trample her at al-Abtah. On the day of occupation of Mecca, Muhammad commanded that six men and four women be killed. The women were: 1. Hind bt. Utbah b. Rabiah, 2. Sarah, the freed slave girl of Amr b. Hashim b. Abd al-Muttalib; she was killed (waqidi) on the day of invasion. 3. Quraybah; killed on the day of invasion, 4. Fartana escaped death and lived until the Caliphate of Uthman.
<br />Those killings of the Meccan women smacks in the face of Islam’s claim that the religion forbids the killing of women in a war. In fact, we can cite Sahih (authentic) Ahadith to demonstrate that the killings of polytheist women and children and old men are definitely sanctioned by Muhammad. Here are a few samples:
<br />Sahih Muslim: Book 019, Number 4321:
<br />It is reported on the authority of Sa'b b. Jaththama that the Prophet of Allah (may peace be upon him), when asked about the women and children of the polytheists being killed during the night raid, said: They are from them.
<br />Sunaan Abu Dawud: Book 14, Number 2664:
<br />Narrated Samurah ibn Jundub:
<br />The Prophet (peace_be_upon_him) said: Kill the old men who are polytheists, but spare their children.
<br />The fate of those condemned persons had already been enumerated above.
<br />All those killings done, Muhammad then descended into a valley, at a spot close to the tombs of Abu Talib, his uncle, and Khadija, his first wife. He pitched his tent there. When his followers asked him if he would like to visit his old home, he said, “No”. The great banner was planted at the door of his tent. He was now the lord of Mecca.
<br />After a while, he mounted on al-Qaswa, his camel, proceeded to Ka’ba and made seven circuits of the holy sanctuary. Then he pointed his staff to the idols and commanded that they be destroyed. The great idol of Hubal in front of Ka’ba was demolished. Tradition says that there were three hundred and sixty (360) idols in Ka’ba. All those idols were then destroyed in front of the bewildered Quraysh, who just a few moments ago were their idols ardent worshippers. On the destruction of the idols, and on the religious tolerance preached by Muhammad, Allah promptly sent an oracle (17:81) decreeing the banishment of falsehood and the arrival of the truth.
<br />Having conquered Mecca with extreme ease and without much bloodshed, Muhammad halted at the door of Ka’ba and exalted Allah and thanked Him for the victory. With him were Usama b. Zayd, Uthman b. Talhah and Bilal, as recorded in Sahih Bukhari:
<br />Volume 1, Book 9, Number 483:
<br />Narrated Ibn 'Umar:
<br />The Prophet entered the Ka'ba along with Usama bin Zaid, 'Uthman bin Talha and Bilal and remained there for a long time. When they came out, I was the first man to enter the Ka'ba. I asked Bilal "Where did the Prophet pray?" Bilal replied, "Between the two front Pillars."
<br />Allah also speedily sent down verse 49:13 proclaiming that mankind was created as male and female and that He had created many nations and tribes.
<br />Then he went to the house of Abraham, twenty or thirty steps from Ka’ba, and took the key of Ka’ba and gave that to Uthman ibn Talha to keep Ka’ba’s custody for posterity. Al-Abbas was appointed to serve drinks to the pilgrims. Muhammad then obliterated the pictures of Abraham and the angels that covered the walls of Ka’ba. He broke, with his own hands, a dove made of wood and threw that away. Allah hurriedly released the verse on Abraham (3:67) justifying Muhammad’s obliteration of idols and images. In this verse Allah proclaimed that Abraham was neither a Jew nor a Christian but a Hanif (a Muslim?) and Muhammad was the nearest to Abraham.
<br />Sahih Bukhari records Muhammad’s destruction of the idols at Ka’ba in this Hadith
<br />Volume 3, Book 43, Number 658:
<br />Narrated 'Abdullah bin Masud:
<br />The Prophet entered Mecca and (at that time) there were three hundred-and-sixty idols around the Ka'ba. He started stabbing the idols with a stick he had in his hand and reciting: "Truth (Islam) has come and Falsehood (disbelief) has vanished."
<br />Then Muhammad proclaimed that whoever believes in Allah must not keep any image in his/her house and should break all idols at home. He delivered a passionate speech declaring his attachment to the hallowed city. Muslim historians claim that this won the hearts and minds of the Meccans. The residents of Medina were now apprehensive that Muhammad might stay in Mecca permanently. But Muhammad consoled them that he would never quit Medina Then he returned to his tent. Abu Bakr brought his aged and blind father Abu Quahafa to Muhammad and he converted to Islam in front of Muhammad.
<br />The destruction and the removal of all the idols from Ka’ba done, Muhammad ordered Bilal to mount its top and offer Adhaan-the Muslims prayer call. Then the Muslims gathered and offered prayer led by Muhammad.
<br />Then Muhammad announced the general amnesty for the Meccans. He sat at al-Safa and Umar b. Khattab administered the oath of allegiance of the Meccans to Islam. First, the men swore allegiance, then the females. Among the females was Hind bt. Utbah, the wife of Abu Sufyan b. Harb. She was fully veiled to hide herself and she was apprehensive that Muhammad would punish her. When she met Muhammad she implored forgiveness from him. Muhammad forgave her and bound her on the pledge that she should neither commit adultery nor kill children.
<br />Since Muhammad never shook hands with women except with those whom he was permitted, the mode of allegiance of women was that Muhammad dropped his hand in water and then she did the same.
<br />Safwan b. Umayyah, a Quraysh and an implacable enemy of Muhammad, set out for Jeddah to leave for Yemen. When he heard the news of victory of Muhammad he was about to commit suicide by throwing himself at sea. The people approached Muhammad and told him of this. He pardoned Umayyah and gave Umayyah his turban as a symbol of his pardon. Umayr went to Safwan, showed the turban to Safwan and he was brought to Muhammad and the latter gave him four months to decide whether he should convert to Islam or die. In the end, Safwan decided to become a Muslim. His wife, Fakhitah bt. Al-Walid also became a Muslim.
<br />Ibn Sa’d writes that Muhammad also visited the house of Umm Hani (also known as Hind bt. Abu Talib), his cousin and offered the victory prayer there. She became a Muslim and her husband also joined her. Two polytheist brothers-in-law of her who were against Muhammad took shelter in her house. Ali wanted to kill them. She pleaded with Muhammad for mercy on them. It is reported that Muhammad granted amnesty to them after they embraced Islam.
<br />Wahsi, the Abyssinian slave who slew Hamza, fled to Taif and eventually obtained a pardon.
<br />Muhammad was quite forgiving and magnanimous after conquering Mecca. He did this for his own interest. He did what every astute politician would have done in this situation, grant a general amnesty. His forgiveness gave him wide support in Mecca. Within two weeks, two thousand Meccans embraced Islam.
<br />Muhammad then married Mulaykah bt Dawud al-Laythiyaah. Previously, Muhammad had killed her father. This was told to her by Muhammad’s wives. One of the Prophet’s wives came to Mulaykah and said to her, “Are you nor ashamed to marry a man who killed your father?” So, a beautiful and young Mulaykah left Muhammad. It is reported that Muhammad had killed her father on the day of the conquest of Mecca.
<br />Muslim historians often extol Muhammad’s great ‘compassion’ in offering a general amnesty to the Meccans. They also praise the bloodless nature of this occupation. Nonetheless, a little thought clearly demonstrates that it was in the interest of Muhammad that he should take up Mecca with the least possible bloodshed. A general genocide and an unhindered plunder would be of no advantage to him--Muhammad knew this truth very well, and therefore, he cleverly avoided unnecessary killing of his nearest kith and kin. After all, Muhammad belonged to the tribe of Quraysh. He had blood relations with many of them, and he proved once again the old adage,’ blood is thicker than water.’
<br />We can also refute the dubious claim that this occupation was relatively bloodless. We have already seen how a few polytheists did put up some resistance, however feeble it was, and that a number of them and a few Muslims died. Besides these, we shall also witness in the next few episodes the ‘true’ vengeance of Muhammad, when he dispatched troops after troops to annihilate any resemblance of religious tolerance in and around Mecca, and to mop up ruthlessly any possible future resistance against him.
<br />Furthermore, less than two years after Muhammad granted general amnesty to the citizens of Mecca, he revoked this official pardon when he sent his agents, Abu Bakr and Ali to announce to the polytheists of Mecca that they face execution if they did not convert to Islam (verse 9:5, known as the verse of the sword nullified any amnesty/mercy granted to the polytheists of Mecca).
<br />Nevertheless, one must appreciate the cleverness, the skillfulness, and the agility of Muhammad in occupying the greatest citadel of Islam, Mecca. One indeed needs the steadfastness, firmness, mercilessness, shrewdness and cunningness and above all the adherence to absolute fascism demonstrated by Muhammad to become a celebrated terrorist/warlord.
<br />Many Jihadists were unhappy that no exquisite Meccan booty fell on them. They were grumbling and Muhammad had to borrow large sums from the wealthiest Quraysh to give fifty Dirhams (about US$ 250) each to two thousand such ‘needy’ Jihadists.
<br />Finally, on the day Muhammad invaded Mecca, he made it compulsory for Muslims to wage Jihad (religious war) on non-Muslims whenever they are called to do so.
<br />Here are a few Ahadith on the compulsory nature of Jihad :
<br />Sahih Muslims: Book 020, Number 4597:
<br />It has been narrated on the authority of Ibn 'Abbas that the Messenger of Allah (may peace be upon him) said on the day of the Conquest of Mecca: There is no Hijra now, but (only) Jihad (fighting for the cause of Islam) and sincerity of purpose (have great reward) ; when you are asked to set out (on an expedition undertaken for the cause of Islam) you should (readily) do so.
<br />Sahih Bukhari: Volume 4, Book 52, Number 42:
<br />Narrated Ibn 'Abbas:
<br />Allah's Apostle said, "There is no Hijra (i.e. migration) (from Mecca to Medina) after the Conquest (of Mecca), but Jihad and good intention remain; and if you are called (by the Muslim ruler) for fighting, go forth immediately.
<br />Sahih Bukhari: Volume 4, Book 52, Number 311:
<br />Narrated Ibn 'Abbas:
<br />The Prophet said, on the day of the Conquest of Mecca, "There is no migration (after the Conquest), but Jihad and good intentions, and when you are called for Jihad, you should immediately respond to the call."
<br />Continued in Chapter 17
<br />♣ ♣ ♣
<br />
<br />Chapter Seventeen
<br />‘Violence is the last refuge of the incompetent’---Isaac Asimov (1920-1992)
<br />Terror Seventy-three
<br />The Destruction of al-Uzza at Nakhla by Khalid b. al-Walid-January, 630CE
<br />During the next two weeks after Muhammad’s occupation of Mecca (see Terror 72, CH.16), Muhammads’ true notion on religious freedom and tolerance was revealed. Immediately after he seized control of Meeca, he dispatched troops all around Mecca to destroy the pagan idols and to force people to Islam. The first such ‘religious cleansing,’ just five nights before the end of Ramadan, was the destruction of al-Uzza by the fearsome general Khalid b. al-Walid. Al-Uzza was the biggest female idol (goddess) at Nakhla, more recent than al-Lat and was worshipped and venerated by B. Shayban, a sub-clan of B. Sulaym, Quraysh, Kinanah and al-Mudar, inhabiting in and around Mecca.
<br />Ibn Kalbi contends that Muhammad had once given an offering to al-Uzza. He writes:
<br />‘We have been told that the Apostle of God once mentioned al-Uzza saying, “I have offered a white sheep to al-‘Uzza, while I was a follower of the religion of my people.”’
<br />Upon Muhammad’s order, Khalid raided the temple and demolished the idol. He raided this temple twice. In his first incursion, he cut down a tree in the temple, broke the idol and killed its attendant and returned to Medina. Not satisfied with this, Muhammad sent him again. This time, Khalid went out with full fury, ransacked the temple while the custodian of al-Uzza, Dubayyah al-Sulami started to cry. Khalid killed him and cut down another tree in the temple compound. Then, while Khaild was rampaging through the shrine, a wailing, naked Ethiopian woman rushed towards Khalid. He beheaded her, took her Jewellery and brought it back to Muhammad. Muhammad was extremely pleased and claimed that that naked black woman was the real al-Uzza.
<br />Terror Sevent-four
<br />The Destruction of Suwa at Ruhat by Amr b. al-As-January, 630CE
<br />Almost at the same time Muhammad sent Khalid to destroy al-Uzza, he also sent Amr b. al-As to destroy the stone idol of Suwa at Ruhat, a mere three kms from Mecca. Suwa was a stone in the shape of a woman to represent mutability and beauty and was worshipped by the tribe of Hudhayl. Its custodian was a man from B. Lihyan. Amr b. al-As broke the stone idol in pieces and, forced its keeper under sword to accept Islam. To his disappointment Amr did not find much valuable treasure in this temple.
<br />Terror Seventy-five
<br />The Destruction of al-Manat at al-Kadid by Sa’d b. Zayd al-Ashhali-January, 630CE
<br />Then Sa’d b. Zayd went out to al-Kadid with twenty horsemen and destroyed the female idol (goddess) of Manat that the people of al-Aws al-Khazraj, and Ghassan used to worship. Manat was the most ancient of all idols around Mecca and its vicinity. When the Muslims arrived at the temple, they found there a black woman with unkempt hair. Sa’d struck her with his sword and killed her. Then Sa’d ransacked the area for valuables but found none. Some say that Manat was destroyed by Ali. Ali found two swords under the foundation of Manat and Muhammad gave those two swords to Ali.
<br />Terror Seventy-six
<br />Plunder of B. Jadhimah at Tihamah by Khalid b. al-Walid-January, 630CE
<br />Pleased with Khalid’s service, Muhammad sent him with a detachment of three hundred and fifty (350) men to deal with the Banu Jodhimah who inhabited the low lands of Tihamah. They were not really pagans or polytheists, but Sabeans. The Sabeans claimed to be the descendants of Seth, a son of Adam. They used to worship the Sun, the Moon and the Stars, claiming their faith to be the religion of Noah. Muhammad instructed Khalid to call them to Islam without fighting. However, when Khalid arrived at the site, he brought up old issue of enmity and mistreated them. B. Jadhima refused to surrender and took up arms against Khalid.
<br />Nonetheless, after pleading from several other senior members of the tribe, they surrendered. Even then, Khalid b. Walid killed some of them. Haykal writes that those who surrendered but did not accept Islam were to be killed. When Muhammad received the news of the atrocity by Khalid, he was very displeased and asked Allah to absolve him from the act of violence by Khalid, the peccant. He said, “Slay the people as long as you do not hear a Muadhdin (cryer for Islamic prayers) or see a mosque.”
<br />Here is Sahi Hadith from Sahih Bukhari on the level of atrocity and cruelty perpetrated on B. Jadhimah by the Muslims:
<br />Volume 5, Book 59, Number 628:
<br />Narrated Salim's father:
<br />The Prophet sent Khalid bin Al-Walid to the tribe of Jadhima and Khalid invited them to Islam but they could not express themselves by saying, "Aslamna (i.e. we have embraced Islam)," but they started saying "Saba'na! Saba'na (i.e. we have come out of one religion to another)." Khalid kept on killing (some of) them and taking (some of) them as captives and gave every one of us his Captive. When there came the day then Khalid ordered that each man (i.e. Muslim soldier) should kill his captive, I said, "By Allah, I will not kill my captive, and none of my companions will kill his captive." When we reached the Prophet, we mentioned to him the whole story. On that, the Prophet raised both his hands and said twice, "O Allah! I am free from what Khalid has done."
<br />Then Muhammad asked Ali to go to B. Jadhimah to pay the compensation for the killing by Khalid. Ali paid the B. Jadhimah the blood money and the compensation for the property that Khalid had destroyed.
<br />As per Ibn Ishaq Muhammad had commanded Khalid to kill the B. Jadhimah for their refusal to accept Islam.
<br />Here is a pitiable tale of cruelty by the Muslim army as narrated by a Jihadist when Khalid invaded B. Jadhimah
<br />According to Sa’id b Yahya al-Umawi…….…..Abdallah b. Abi Hadrad, who said:
<br />I was among Khalid’s horsemen that day. One of their young men-he was among the prisoners, his hands were tied to his neck with a rope, and some women were gathered not far from him-said to me, “Young man!” “Yes,” I said. He said: “Will you take hold of this rope and lead me by it to these women, so that I can entrust them with a needful matter of business? Then you can bring me back to do as you all please with me.” I said, “By God, what you have asked me is a small thing.” I took hold of his rope and led him by it until I had brought him to stand near them. He said, Farewell, Hubayshah, as life runs out!”
<br />After the condemned man met his sweetheart, he recited a poem for her and the woman replied, “And you-may you be made to live ten and seven years uninterrupted and eight right after them!”
<br />Then the Jihadist took him away and cut off his head. The distraught woman ran to her beheaded lover, threw herself down on him and she kept kissing him until she died beside him.
<br />Terror Seventy-seven
<br />Second Raid on B. Hawazin or the Battle of Hunayn by Muhammad-January, 630CE
<br />B. Hawazin were a large group of north Arabian tribes who were bitterly opposed to the Quraysh. This hostility was due to the trade rivalry between Mecca and Taif.
<br />The place where this battle took place was a valley, called Hunayn and was about three days march from Mecca. This battle is mentioned in the Qur’an in verse 9:25-26
<br />Muhammad stayed in Mecca for a fortnight after conquering it; sending his troops around Mecca to remove the last vestiges of polytheism and to force the non-Quraysh people, living in the vicinity of Mecca to Islam. He did this religious persecution with ease, as most of the polytheists could not anticipate such a sudden ferocious attack on them, and were completely unprepared for this atrocity. The Hawazin and the Thaqf tribes were particularly disturbed and enraged by the destruction of pagan idols in Mecca and within its vicinity. They decided not to let this inhuman torment and barbarity of Muhammad’s army go unchallenged
<br />It is reported that when Malik b. Awf from B. Nasri (a branch of Hawazin tribe), a tribal leader of thirty, heard of the conquest of Mecca by Muhammad, he gathered a force, consisting of B. Thaqif, B. Nasr and B. Jusham and other minor tribes residing in the locality. Excepting a few minor sub-clans from the Hawazin, all other tribes inhabiting the area joined in this battle to resist the aggression of Muhammad. Towards the last few days during his stay, Muhammad received information that the Hawazin and Thaqif groups of tribes had marched out against Mecca and had already assembled at Hunayn to confront him.
<br />The Hawazin tribe, with twenty thousand men, under the leadership of Malik b. Awf marched against Muhammad with their women, children and cattle, meaning that this was a fight to death. As soon as Muhammad received the news of mobilisation of B. Hawazin and Thaqif, he sent Abd Allah b. Abi Hadrad al-Aslami to spy on them and collect information on their plan. This Muslim spy infiltrated the Hawazin and Thaqif people and brought the news that they had decided to fight Muhammad. It is reported by Tabari that when the Muslim spy, Abd Allah b. Abi Hadrad brought the information of the B. Hawazin, Umar b. Khattab did not believe him and called the Muslim spy a liar. On this accusation, the Muslim spy revealed the secret that Umar had, on some occasions, called Muhammad a liar too. This is what Abd Allah said, “O, Umar, if you accuse me of lying, then many a time you have denied the truth. You have accused the one who is better than me [i.e, the Prophet] of lying.”
<br />Tabari further reports that the Hawazin and the other Meccan tribes considered Muhammad an apostate of his time because he parted from the religion of the Quraysh.
<br />Malik had vowed that either he will win against the apostate (i.e., Muhammad) or he would commit suicide. Malik’s people readily agreed with him, i.e., to win or to die.
<br />Having secured the unqualified support from his people, Malik gave order to his people that when they saw their enemy they would attack them as one body, thus maintaining the solid unity among his people.
<br />Then the spies of Malik went out to gather information on the movement of Muhammad’s army. An apocryphal account says that they saw the white men (angels?) on black and white horses they were blinded and returned quickly.
<br />
<br />After Muhammad heard from the Muslim spy the news of B. Hawazin and their confederates, he decided to march to face his new enemy. Since, he, at that time had very little money, he approached Safwan b. Umayyah (Safwan was under suspended death sentence by Muhammad-see Terror 72, CH.16), an arms manufacturer, who was still a polytheist, to lend the Muslims the weapons necessary for the war. Safwan readily accepted Muhammad’s arms deal and supplied (on loan) and transported all the weapons the Muslims required for their battle.
<br />Having procured the arms from an infidel, Muhammad now marched with ten thousand (10,000) of his Medinaan followers along with two thousand (2,000) of his new converts of Mecca, i.e., altogether twelve thousand (12,000) Muslim Jihadists against B. Hawazin and B.Thaqif. This was the second raid on B. Hawazin by the Muslims (for the first raid, see Terror 54, CH.14). He kept Attab b. Asid, a recent convert to Islam in charge of Mecca to look after the men left in Mecca. Foremost in the minds of these Muslim fighters was the exquisite booty that they could have from the B. Hawazin and their confederates. Here is a Hadith from Sunaan Abu Dawud about how Muhammad motivated his fighters with booty. This is a lengthy Hadith; I have quoted only the relevant part):
<br />Book 14, Number 2495:
<br />Narrated Sahl ibn al-Hanzaliyyah:
<br />On the day of Hunayn we travelled with the Apostle of Allah (peace_be_upon_him) and we journeyed for a long time until the evening came. I attended the prayer along with the Apostle of Allah (peace_be_upon_him).
<br />A horseman came and said: Apostle of Allah, I went before you and climbed a certain mountain where saw Hawazin all together with their women, cattle, and sheep, having gathered at Hunayn.
<br />The Apostle of Allah (peace_be_upon_him) smiled and said: That will be the booty of the Muslims tomorrow if Allah wills. He then asked: Who will be on guard tonight? …………..
<br />Muhammad arrived at Hunayn in the evening or at night and encamped there. Ibn Ishak writes that while at a halt on their journey the Muslims asked Muhammad to make a tree for them to hang their swords, per the Meccan tradition whereby they would hang their swords and sacrifice their animals in such a tree. He compared this request by his followers to that of the request to Moses to make a heifer for worship during Moses’ exodus across the Red sea. Allah revealed verse 7:138 in this connection. In the very early morning, before sunrise, (Muhammad’s usual time to conduct terror raids) he rode Duldul (his white mule) towards the rear of the forces. In front was B. Sulaym, led by Khalid b Walid.
<br />When the Muslims approached the valley of Hunayn and were passing through its canyon, the Hawazins, in the darkness of the dawn, suddenly attacked them like one man. The Muslims were extremely frightened and took to flight. It was each for himself as they fled. No Jihadist cared for another Jihadist. The defeat was so severe that no one even listened to Muhammad when he cried out to the fleeing Jihadists to return to fight. He said, “Where are you, O men? Come to me! I am the Messenger of God! I am Muhammad the son of Abd Allah!” But all his desperate calls fell into deaf ears.
<br />Except for a few core group of Jihadists, all the Muslim fighters ran away from the battlefield. Those who remained with Muhammad were some Muhajirs, a few Ansars and the nearest of his family members like: Abu Bakr, Umar, Ali, al-Abbas and his son al-Fadl, Abu Sufyan b.al-Harith and Usamah b. Zayd b. Haritha.
<br />When the stampede of the Muslims became quite uncontrollable, Abu Sufyan b. Harb remarked, “Their stampede will not stop until they reach the ocean!” Abu Sufyan was about to use some kind of sorcery but his half-brother Safwan b. Umayyah b.Khalaf said that sorcery was useless on that day. Safwan was still a polytheist at that time of grace period Muhammad gave him (see Terror 72, CH.16) to convert to Islam. But Abu Sufyan b. Harb was very panicky as he preferred to be ruled by a man from the Quraysh than by the Hawazin. A rumour also spread that Muhammad had been killed, creating more panic and terror among the Muslims.
<br />However, soon the message went out that the attempt to kill Muhammad during this panicky stage of the battle was thwarted by divine intervention-it is claimed.
<br />During this time, Muhammad met a pregnant woman, Umm Sulaym bt Milhan the wife of Abu Talhah. She advised Muhammad to kill those Jihdists who flee the battlefield just in the same manner as Muhammad kills his enemy combatants. But Muhammad was not very enthusiastic over this and said that Allah was enough for him. On that day she and her husband had come fully armed to kill as many polytheists as they could and to take their booty. Her husband, Abu Talhah, took the spoils of twenty men he had killed himself.
<br />When Muhammad found that his call for Jihad was in vain, he summoned his uncle al-Abbas (who had a very thunderous voice), to cry out very loudly for the Muslims to return and resume fighting. Al-Abbas did the same, and, at last, one-hundred Muslims gathered around Muhammad. They started to fight the enemy with new vigour and Muhammad watched the fighting standing on his stirrup.
<br />While this was going on, Ali b. Abi Talib attacked from behind a leading man from Hawazin, who was fighting fiercely with his lance. Ali hamstrung this man’s camel. The Muslims jumped over him and cut off his foot and half of his shank. This brave Hawazin man still kept on fighting and finally died.
<br />When the battle became very intense, Muhammad got down from his mule, Duldul, picked up some pebbles from the ground, threw them towards the enemy (remember Badr II?) and started reciting verses from Sura Ha-Mim (Sura 41); the enemy started retreating-so it is claimed. Then a black striped garment descended from the sky; it was a mass of black ants! Those were the angels descended from heaven to help the Muslims, Muhammad exhorted. The truth is that the colony of black ants was a probably a dark cloud in the sky, as Ibn Sa’d writes that it rained on the day of Hunayn. With the help of those angels disguised as black ants, the Muslims finally defeated the B. Hawazin-Muslim historians assert. Some even claim that the angels wore red turbans on the day of Hunayn!
<br />After the defeat of the B. Hawazin, there was widespread killing of them; seventy of them were slaughtered where their banner fell. Ibn Ishak writes that the fierce general, Khalid b. Walid, killed some women and children of the polytheists. Muhammad reprimanded Khalid for resorting to such act.
<br />Malik tried his best but could not rescue the women and children. So he ran away. The women and children fell in the hands of Muhammad, including their property, camp and flock. Six thousand prisoners were taken. Ibn Ishak writes that a handcuffed man was beheaded for offending the Muslims. The Jihadist soldiers then engaged in stripping of the armours, coats of mail, and personal valuables from the corpses of enemy soldiers that they had killed with their own hands. One Jihadist bought his first real estate from the proceeds of such booty. Here is a Hadith from Malik’s Muwatta to confirm this:
<br />Book 21, Number 21.10.19:
<br />Yahya related to me from Malik from Ibn Shihab that al-Qasim ibn Muhammad said that he had heard a man asking ibn Abbas about booty. Ibn Abbas said, "Horses are part of the booty and personal effects are as well."
<br />Then the man repeated his question, and Ibn Abbas repeated his answer. Then the man said, "What are the spoils which He, the Blessed, the Exalted, mentioned in His Book?" He kept on asking until Ibn Abbas was on the verge of being annoyed, then Ibn Abbas said, "Do you know who this man is like? Ibn Sabigh, who was beaten by Umar ibn al-Khattab because he was notorious for asking foolish questions."
<br />Yahya said that Malik was asked whether someone who killed one of the enemy could keep the man's effects without the permission of the Imam. He said, "No one can do that without the permission of the Imam. Only the Imam can make ijtihad. I have not heard that the Messenger of Allah, may Allah bless him and grant him peace, ever said, 'Whoever kills someone can have his effects,' on any other day than the day of Hunayn."
<br />The loss on the Muslim side was minimal; some say the loss was quite heavy-two tribes were completely annihilated for whom Muhammad offered special prayer.
<br />Muhammad lost his maid servant, Umm Ayman in this battle.
<br />The remaining polytheists, along with their leader Malik, fled to Taif. Some went to Nakhla, still some went to Awtas. The Awtas group then took shelter in their camp. Later, they were eventually defeated in a severe fight.
<br />Muhammad’s army followed those who fled to Nakhla but returned after a short chase. While pursuing them, the Muslim soldiers caught Durayd b. Simmah, the old man who did not fight at all in the battle. He was riding a camel litter hiding there as a woman. When Durayd asked the young Jihadist, Rabiah b. Rufay, what he intended to do with an old man like him, Rabiah said that he wanted to kill him. When Rabiah struck his sword on Durayd it did not kill him. Durayd laughed at the poor mastery of weapon by the young Jihadist. He gave his own sword to Rabiah and instructed him how to perform a slaughter. Then Durayd told Rabiah that after killing him he should go back to his mother (Rabiah) and inform her about the slaying; for he (Durayd) had previously saved many of their women.
<br />After slaying Durayd, Rabiah returned to his mother and told her about what he had done. His mother said, “By God, he set free three mothers of yours.”
<br />That was how Muhammad’s fanatic Jihadists treated enemy’s old men men during war. In fact, we read in an authentic Hadith that in a Jihad, it is permissible to kill old infidel men, sparing their children. Read the following Hadith:
<br />Sunaan Abu Dawud: Book 14, Number 2664:
<br />Narrated Samurah ibn Jundub:
<br />The Prophet (peace_be_upon_him) said: Kill the old men who are polytheists, but spare their children.
<br />[Note: Sharia law (Islamic law) permits unrestrained killing of old infidel men in a Jihad. I have quoted the relevant Sharia rule on this in a previous episode (see rule o9.10, p.603, Reliance of the Traveller)]
<br />
<br />However, in another Sahi Hadith we learn that during a night raid, Muhammad permitted the killing of the children of infidel. Here is a Hadith from Sahih Muslim on this matter:
<br />Book 019, Number 4322:
<br />It is narrated by Sa'b b. Jaththama that he said (to the Holy Prophet): Messenger of Allah, we kill the children of the polytheists during the night raids. He said: They are from them.
<br />As told before, having suffered the defeat at Hunayn, Malik b. Awf fled with many of his compatriots. One B. Hawazin men, Bijad was one of them. Muhammad’s intense irk fell on him as he claimed that Bijad had previously dismembered a Muslim’s body and then burnt it. Muhammad gave directive that anyone who caught Bijad should not let him escape.
<br />The Muslims hunted down Bijad along with his sister, Shayma bt. al-Harith, while they were trying to flee. The Muslims caught them, bound them like cattle, manhandled them in their captivity, and then brought them to Muhammad. It turned out that Shayma bt. al-Harith was the foster sister of Muhammad (i.e., Shyama was the daughter of Halima, Muhmmad’s milk mother) but the Muslims did not believe her claim.
<br />
<br />When she was brought to Muhammad, he wanted proof that she was indeed his foster sister. So Shayma showed Muhammad the bite on her back that Muhammad did when she carried him on her hip. This convinced Muhammad and he offered her the choice between living with him or to return to her people. She preferred the latter choice. Muhammad gave her a slave-man called Mukhul and a slave-girl. After she left Muhammad, she had these two slaves marry. Another version of this story says that Shayma embraced Islam and Muhammad gave her three slaves. It is not known what happened to Bijad.
<br />The victory at Hunayn brought more captives and booty than the Muslims had ever seen before. The spoil was huge: twenty-two thousand (22,000) camels, forty thousand (40,000) goats and four thousand (4,000) ounces of silver. The Muslims seized all of them. This booty (worth around US$ 9 million), along with six thousand (6,000) captives (worth around US$ 12 million), mainly women and children were transported under Muslim protection to the valley of Jirana and stored in a warehouse there. The Muslims were overwhelmed with greed; they celebrated their victory and waited for the distribution of the booty. However, Muhammad commanded his men to march to the city of Taif to capture Malik. The booty had to wait till the mission to capture Malik was accomplished-Muhammad ordered.
<br />The Thaqif who escaped from the battle of Hunayn returned to Taif and shut themselves up inside their formidable fortresses. They were well versed in modern warfare and took preparation for a long-drawn war. To meet them, Muhammad sent Urwah b. Masud and Ghaylan b. Salamah to Jurash to learn the techniques of warfare with the use of catapult and Testudo-a sort of primitive tank made from wood. These two Muslims were not present either at Hunayn or at Taif because of their duty to acquire modern warfare techniques.
<br />Continued in Chapter 18
<br />♣ ♣ ♣
<br />Chapter Eighteen
<br />‘A thing is not necessarily true because a man dies for it’--- Oscar Wilde (1854-1900)
<br />Terror Seventy-eight
<br />The Destruction of the idol Yaghuth at Dhu al-Kaffyan by Tufayl ibn ‘Amr al-Dawsi-January, 630
<br />When Muhammad sent Urwah b. Masud and Ghaylan b. Salamah (see Terror 77, CH. 17) to Jurash to learn the techniques of warfare with the use of catapult and Testudo, he also despatched al-Tufayl ibn ‘Amr al-Dawsi to destroy the idol of Yaghuth at Dhu al-Kaffyan. This idol was in the shape of a lion (or bull), signifying brute strength belonged to the people of Amr ibn Humamamh al-Dawasi (Tufayl’s own people). Muhammad instructed Tufayl to gather his (Tufayl’s) people in this demolition and, having finished this carnage, Tufayl was to join him (Muhamad) at Taif. With the assistance of four hundred (400) of his people, Tufayl destroyed the said idol by igniting its face and setting it on fire. Then Tufayl, along with the four hundred rioters marched ahead to join Muhammad at Taif. They also brought with them the catapult and the Testudo (delivered to Tufayl by Urwah at Taif).
<br />Terror Seventy-nine
<br />The Siege of Taif by Muhammad-January, 630CE
<br />As written previously (Terror 77, CH. 17), the fugitives from Thaqif and B. Hawazin, and from other tribes, after fleeing the battle of Hunayn exiled in Taif. The city of Taif was famous for its luscious vineyard and was surrounded by many strong fortresses. Ali Dashti writes that Taif was a tourist resort for the Meccans and the B. Thaqif did not want to antagonise the Meccans by supporting Muhammad (Dashti, p.77). These fugitives took shelter in those fortified fortresses, shut their doors and made preparations for a war. The city was capable to withstand a siege for many months, as there was plentiful supply of water. The fugitives stocked up their sanctuary with enough provision to last them a year or so. Amongst the fugitive leaders was Malik from B. Hawazin, and Adiy, the son of famous philanthropist, Hatim of B.Tayii.
<br />In the mean time, after the victory at Hunayn, Muhammad proceeded straight to Taif and on arriving there discovered that the Thaqif and the run-away B. Hawazin had already sheltered themselves inside those formidable fortresses. So Muhammad laid siege on them that lasted for fifteen (or twenty) days. While moving towards Taif, he left behind a trail of terror, blood and destruction. At first, he halted at Bahrat al-Rugha and built a mosque there and prayed there. Here, Muhammad ordered the killing of a Hudhayl man who had previously killed a B. Layth (Muslim) man. Then he introduced the regulation of a life for a life, or the rule on retaliation for homicide. In verse 2:178, Allah approved Muhammad’s nature of justice.
<br />Then he halted at Liyyah and ordered the destruction of the castle of Hawazin leader, Malik. As written before, Malik had already fled to Taif and put himself up in one of the fortresses of Thaqif. From Liyyah Muhammad went to Nakhb. On his way, he changed the name of some places, simply because he did not like their existing names. While at Nakhb, Muhammad ordered the destruction of the walled garden of a man because the man had refused to come out of his residence when he ordered him to do so.
<br />Proceeding further, Muhammad halted at Taif and pitched his tent near to the main fortress where the Thaqif people had taken shelter. The people inhabiting the vicinity of the fort had to surrender to him. The Thaqif showered Muhammad’s troop with arrows and killed a few of his companions. So Muhammad moved further away and put up his tent on a higher ground; built a mosque there and sheltered his two wives, Umm Salamah and Zaynab bt. Jahsh in two red tents. He continued with the siege on the Taif fortresses, prayed in the newly constructed mosque and stayed in the two tents of his two wives.
<br />During this time, Tufayl ibn Amr al-Dawsi, along with four hundred (400) men joined Muhammad. Previously they were at Dhu al-Kaffayn destroying an idol (see Terror 78, CH. 17).They also brought the catapult and the Testudo at Taif. The Thaqif continued with their strike on the Muslims, mainly with arrows and flames from behind their fort, never coming out of it. The Muslims could not get through the wall of the fort.
<br />Then Muhammad decided to fight bitterly the Thaqif by using his new war machines, the catapult and Testudo. The Taif citizens were fully prepared for this type of attack. The newly arrived army used the catapult and attacked the wall of a fortress, creating a hole there. Then some Muslim soldiers were ported through this hole inside the new Testudo. When the Muslim soldiers came out of their Testudo, the Thaqif poured molten iron on them and showered them with arrows, killing some of them and wounding many. It is reported that Abu Bakr’s son, Abd Allah, was gravely injured in this fight. He never recovered from his wound and eventually succumbed to his injury. The Muslims fled in alarm. Muhammad blocked the road that stopped the supply of food to the Thaqif. But the Thaqif were not alarmed. They had enough provisions to last for a very long siege. Then Muhammad ordered the famed vines of the Thaqif be cut and burned. He had already resorted to this type of slash and burn approach during the siege of B. Nadir, and recalled its supreme effectiveness. His new order was carried out with merciless vigour. The Thaqif people were terrified and they began communicating with Muhammad. On the pledge of safety by the Thaqif, Muhammad then sent Abu Sufyan b. Harb and al-Mughira b. Shuba to negotiate a deal with the besieged Thaqif. Abu Sufyan’s daughter, Amina was married to the Thaqif man, Urwa b. Masud and had a son by him. Besides them, there were also a number of Quraysh and B. Kinanah women in the fort. Abu Sufyan wanted to evacuate these women and their children for, he was afraid that these women would become captives of the Muslim army. The Thaqif leader asked Muhammad to stop cutting down their valuable orchards; in exchange for that, Muhammad was free to take possession of them (i.e., the Quraysh and B. Kinanah women and children residing in their fortresses). Muhammad stopped the destruction of the orchards. Abu Sufyan asked the Quraysh women to leave the fort, but they refused to come out, preferring to remain with the Thaqif people. So Abu Sufyan’s peace mission returned without any success. The siege by Muhammad continued. Soon, Muhammad enticed the Thaqif slaves with freedom if they deserted their Thaqif masters and embraced Islam. Most slaves did not respond to Muhammad’s call; only a handful (numbering between 13 to 23) of them came out and embraced Islam. Muhammad set them free
<br />During this time, a Muslim woman approached Muhammad and requested of him that if Allah granted victory to the Muslims he should give her the jewellery of two Thaqif women, for those two women had the most expensive jewellery among the Thaqif women. Such was the cupidity of Muslims engaged in Jihad!
<br />After a siege of fifteen days or so, Muhammad grew impatient. His followers were eagerly waiting for the distribution of booty from the plunder of B. Hawazin that they had stored at Jirana. They started pestering a demurred Muhammad. He did not know what to do.
<br />Then, suddenly, he had a bizarre dream and Abu Bakr interpreted that dream as a negative result from this lengthy siege. Muhammad agreed with Abu Bakr’s interpretation of his dream, ordered to break up the Muslim camp and proceed towards Jirana. The truth was: an expert on warfare advised Muhammad that the beleaguered Thaqif could easily be confronted at a later date as they were like foxes in their holes. A shrewd Muhammad understood the implication of such wise advice and decided to end the siege, vowing to chastise the Thaqif after he had settled the booty issue. Some of his minions were grumbling that they might miss out the rich booty and pretty women of the Thaqif. Muhammad consoled them to have patience for a later victory. He was not in a hurry.
<br />Twelve Muslims died in the siege of Taif, seven from the Quraysh, four from the Ansars and one from B. Layth.
<br />From the account of this siege we learn quite a bit about the major motives of the Jihadists to join Muhammad. One such motive, obviously, was the greed for booty as was illustrated in the example of a Muslim woman cited above; another motive was women.
<br />Here is an interesting anecdote:
<br />Jihadist’s only desire was women!
<br />When the besieged Thaqif people saw the departure of Muhammad’s Jihadists, they cried out in joy. Having heard their victory signal, the newly converted Muslim, Uyaynah b. Hisn expressed his solidarity with the Thaqif people by admitting that the Thaqif, indeed had the victory. Another Muslim soldier admonished him; but Uyaynah answered this Muslim Jihadist by claiming that he only came to this battle to enjoy Thaqif women. He said, “By God, I did not come to fight Thaqif with you, but I wished Muhammad to be victorious over al-Taif, so that I might obtain a slave-girl from Thaqif whom I might make pregnant so that she might bear me a son, for Thaqif are clever people.” When Umar told Muhammad what Uyaynah had said, Muhammad said, “[This man exhibits] an acceptable foolishness.”
<br />In the next few passages we shall witness the insatiable greed of the Jihadits for booty.
<br />The division of spoils of B. Hawazin
<br />After aborting the siege of Taif, Muhammad trudged straight to Jirana where all the booty of Hunayn battle was gathered (see Terror 77, CH. 17). This was one of the largest booty that the Jihadists ever had. As noted previously, the spoil consisted of six thousand (6,000) captives of women and children, twenty-four thousand (24,000) camels, forty thousand (40,000) sheep and four thousand (4,000) ounces of silver. The Muslims were extremely impatient to take hold of their respective share of the loot, and Muhammad had to abandon Taif so-soon to please them.
<br />When Muhammad arrived at Jirana, the deputation of Hawazin came to meet him about the release of their women and children. First, they had to embrace Islam before they could even start a negotiation with Muhammad. One of them, B. Sa’d b. Bakr appealed on the ground of blood relations. They could have either their women and children or the goods, not both-Muhammad stipulated. The B. Hawazin wanted their family back, instead of their cattle and other properties. It is reported that B. Sa’d b. Bakr belonged to the clan who had nursed (by Halima) Muhammad when he was an infant. He pointed out that some of the captives were Muhammad’s kin by suckling. During this distribution of captives, Muhammad met with his milk sister, Shyama, whose story had already been told before (see Terror 77, CH. 17).
<br />This passionate plea, on the ground of kinship melted slightly Muhammad’s heart. He contended that he would release his share (i.e., one-fifth, or one thousand and two women and children) of the captives and would also request other Muslims to release their captives too. It was a voluntary offer; some Muslims readily agreed on this but many refused. When Muhammad found out that there was a sense of deprivation on this voluntary surrender of their prized possessions, he set an exchange rate that whoever freed a captive would receive six camels. In this way, most of the women and children captives were finally released. Here is a Hadith from Sahih Bukhari on the release of the captives of B. Hawazin:
<br />Volume 3, Book 46, Number 716:
<br />Narrated Marwan and Al-Miswar bin Makhrama:
<br />When the delegates of the tribe of Hawazin came to the Prophet and they requested him to return their properties and captives. The Prophet stood up and said to them, "I have other people with me in this matter (as you see) and the most beloved statement to me is the true one; you may choose either the properties or the prisoners as I have delayed their distribution." The Prophet had waited for them for more than ten days since his arrival from Ta'if. So, when it became evident to them that the Prophet was not going to return them except one of the two, they said, "We choose our prisoners." The Prophet got up amongst the people and glorified and praised Allah as He deserved and said, "Then after, these brethren of yours have come to us with repentance, and I see it logical to return them the captives. So, whoever amongst you likes to do that as a favor, then he can do it, and whoever of you likes to stick to his share till we recompense him from the very first war booty which Allah will give us, then he can do so (i.e. give up the present captives)." The people unanimously said, "We do that (return the captives) willingly." The Prophet said, "We do not know which of you has agreed to it and which have not, so go back and let your leaders forward us your decision." So, all the people then went back and discussed the matter with their leaders who returned and informed the Prophet that all the people had willingly given their consent to return the captives. This is what has reached us about the captives of Hawazin. Narrated Anas that 'Abbas said to the Prophet, "I paid for my ransom and Aqil's ransom."
<br />From his share of captive women, Muhammad gave his son-in-law Ali a slave-girl, Raytah bt.Hilal to enjoy her at his will. He also presented, Uthman b. Affan, another of his sons-in-law, another slave-girl, Zaynab bt. Hayyan; bestowed Umar b. Khattab with a freed girl. Umar gave that girl to his son Abd Allah. Abd Allah sent this girl to his maternal aunt to get her ready so that he could enjoy her after he had circumambulated the Ka’ba! Most of Muhammad’s other elite companions received slave-girls. It is reported that Abd Allah released her sex-slave when he heard that Muhammad had advised the Muslims to release their captives.
<br />Uayanah b. Hisn received an old widow as a captive, hoping to raise good ransom for her. When he heard Muhammad’s call to release the captive women, he was very disappointed and refused to release her in exchange for six camels. One of his comrades then told him ‘to let her go for her mouth was neither cold nor were her breasts swelling, she could not conceive, her milk was not rich and her husband would not care.’ Being saddened with such an ‘expired’ woman, Uayanan b. Hisn released her in exchange for six camels.
<br />Then Uayanah met his friend al-Aqra and complained to him about his chagrin over Muhammad’s call. His friend replied, “By God, you did not take her as virgin in her prime nor even full-figured in her middle age!”
<br />Muhammad then offered Malik, the leader of the Hawazin, who was hiding at Taif to come out of his recluse and pledged that if he embraced Islam then he (Muhammad) would return his family and possessions. When this news of conditional amnesty reached Malik, he decided to leave Taif stealthily; he came to Jirana where Muhammad was stationed, embraced Islam and reclaimed his family. After embracing Islam, he aided Muhammad in fighting the Thaqif people.
<br />Apparently, the Muslims were not quite happy with Muhammad’s generous gesture towards his erstwhile foes. They were apprehensive that if this ‘kindness’ by Muhammad continued unabated they might miss out in their fair share of the prisoners and the booty. They felt a sense of deprivation from the huge booty that they had collected after a vigorous fight. So, while Muhammad was riding away after releasing the captives of Hunayn, the Muslims ran after him saying, “O Messenger of God, divide our booty of camels and small cattle among us.” They were so persistent and forceful that they pushed Muhammad’s back against a tree and took out his mantle. The Jihadists were simply enraged that the booty might elude them. A desperate Muhammad cried out, “ Give me back my mantle, men, for by God if you had as many sheep as the trees of Tihama, I would distribute them among you; you have not found me niggardly or cowardly or false.” To appease this unruly bunch of booty-hungry Jihadists, he even promised them to return his personal one-fifth share (khums) of the booty. Only then did the Jihadists release a grossly distressed Muhammad.
<br />Muhammad gave special gifts as a bribe to those newly converted Muslims whose hearts were to be won and who were eminent among the Quraysh. To support his action he claimed that the Quraysh were not strong in Islam, so he had to bribe them to buy their heart. Here is a Hadith from Sahih Bukhari on this action of bribery of Muhammad:
<br />Volume 4, Book 53, Number 374:
<br />Narrated Anas:
<br />The Prophet said, "I give to Quraish people in order to let them adhere to Islam, for they are near to their life of Ignorance (i.e. they have newly embraced Islam and it is still not strong in their hearts."
<br />Allah quickly approved this form of bribery in verse 9:60. Even some Quraysh who were still pagan received something.
<br />He gave one hundred (100) camels to those elite converts like, Abu Sufyan b. Harb, his two sons Muawiyah and Yazid, Safwan b. Uumayyah, Suhayl b. Amr, Uyayanah b. Hisn etc. When Abu Sufyan grumbled and asked for more he gave him and each of his sons forty (40) ounces of gold (in today’s money it is around US$ 16,000). Safwan b. Umayyah wanted more, so Muhammad gave him another two hundred (200) camels, i.e., all together, he received three hundred (300) camels. They became to be known as “Men of Hundreds.” Not only that Muhammad ‘bribed’ those new converts with money and goods, but he also elevated some of them to important positions. Thus Abu Sufyan’s son Yazid was made the governor of Tayma and his other son Muawiya was appointed the secretary of Muhammad. Those new converts below in rank of the elite received less than one hundred camels, some of them received only fifty camels. Some new Muslims were not pleased with this type of ‘bribery discrimination’ and they reproached Muhammad.
<br />To placate the ‘tongues’ of these new converts, Muhammad gave them more camels until they were satisfied and stopped criticising him.
<br />When a devoted Jihadist, Juayl b. Suraqah complained about Muhammad’s unfairness in the distribution of B. Hawazin booty, Muhammad replied, “By Him in whose hand is my soul, Juayl b. Suraqah is better than an entire world full of men like Uyayanah b. Hisn and al-Aqra b. Habis, but I have treated them generously so that they may embrace Islam, and I have entrusted Ju’ayl b. Suraqah to his Islam.”
<br />All the booty of Hunayn were distributed among the Quraysh and the Bedouin tribes. The Ansars received nothing. They were very unhappy and this mood of their discontent reached Muhammad. The Ansars were apprehensive that Muhammad was now with his own people (Quraysh). Muhammad gathered the Ansars and told them that the others had booty but they had him as their own; that was better than booty. Then Muhammad shed tears for them and promised that he was one of the Ansars and. The Ansars expressed their satisfaction with Muhammad’s explanation for ‘booty discrimination.’ See Sahih Muslim, book 4, Hadith number 2303 for further details.
<br />After this meeting with the Ansars, Muhammad left Jirana and went to perform an Umra, and ordered that that the rest of the spoils be kept back in Majanna, another safe location. After returning from Umra, he left for Medina, leaving Muadh b. Jabal at Mecca in charge of teaching Islam to the new Muslims and Attab b. Asid, a new convert, as the Governor of Mecca with an allowance of one Dirham a day. The rest of the loot followed him to Medina. Muhammad arrived in Medina in April, 630.
<br />From the Jirana booty, every Jihadist got four camels and forty sheep. Every horseman got an additional share for his horse. A horseman received twelve (12) camels and one hundred and twenty (120) sheep. Convert these animals to equivalent US$ and you will surely comprehend why Jihad was such a great attraction to all those clodhoppers of Muhammad.
<br />After Muhammad returned to Medina he appointed several tax collectors to collect Jizya taxes, by force, if necessary from those tribes who refused to accept Islam.
<br />Terror Eighty
<br />The Raid on B. Tamim by Uyana b. Hisn-July, 630CE
<br />When the forced Jizya on the infidels became extremely oppressive, many tribes rebelled against Muhammad. B. Tamim, refused to pay Jizya and enticed other tribes to follow suit when the Muslim tax collector approached them. So Muhammad sent Uyana b. Hisn, at the behest of fifty horsemen to punish B. Tamim and to exact the Jizya from them. Uyana attacked B. Tamim while they were grazing their cattle in the desert. Most of B. Tamim fled in terror. Uyana took the booty of camels and flocks, captured eleven men, twenty-one women, and thirty children and brought the booty to Medina. Muhammad incarcerated the captured men, women and children. Soon, after learning about their incarceration, B.Tamim sent a ten man delegation to Muhammad to negotiate their release. These Bedouins came to Medina and called out curtly for Muhammad while the latter was resting in his apartment. Allah was displeased with this roughness towards His messenger and quickly sent down verses 49:4 admonishing this unruly bunch of Arab Bedouins and forbade raising of voice volume above that of messenger of Allah. An annoyed Muhammad talked briefly with them and then he went to perform his prayer. Allah also released verse 49:6 warning Muhammad to verify facts before acting on it. Then Muhammad entered into a prolong negotiation with the B. Tamim delegation. A poetry competition was held to judge whose religion was better---Islam or paganism. Of course, Islam won the competition; the B. Tamim converted to Islam and Muhammad released their men, women and children. When they converted to Islam, Muhammad praised them and Bibi Aisha released a slave that belonged to B. Tamim. Here is a Hadith on B. Tamim from Sahih Bukhari:
<br />Volume 3, Book 46, Number 719:
<br />Narrated Abu Huraira:
<br />I have loved the people of the tribe of Bani Tamim ever since I heard, three things, Allah's Apostle said about them. I heard him saying, These people (of the tribe of Bani Tamim) would stand firm against Ad-Dajjal." When the Sadaqat (gifts of charity) from that tribe came, Allah's Apostle said, "These are the Sadaqat (i.e. charitable gifts) of our folk." 'Aisha had a slave-girl from that tribe, and the Prophet said to 'Aisha, "Manumit her as she is a descendant of Ishmael (the Prophet)."
<br />Terror Eighty-one
<br />Terrorising B. al-Mustaliq for Jizya-July, 630CE
<br />As per the Islamic rule on subjugated people, a tax collector went to collect Jizya tax from the B. al-Mustaliq people. This tribe surrounded the tax collector. Apprehending violence, the tax collectors fled to Medina. Muhammad threatened them with terror and revenge. The frightened B. Mustaliq then received the tax collector with courtesy and paid the Jizya due on them.
<br />Terror Eighty-two
<br />Surprise Raid on B. Khatham at Talabah by Qutbah ibn Amir ibn Hadidah-August, 630CE
<br />During this period Muhammad sent Qutbah ibn Amir at the head of twenty men to conduct a surprise raid on B. Khatamah, inhabiting Tabalah near Turbah, apparently for no good reason other than pure pillage. The Muslims killed a man who pretended to be dumb. Then they attacked the infidels while they were asleep. The Muslims slaughtered whomever they could and took a great number of camels, goats and women as booty.
<br />Continued in Chapter 19
<br />Chapter Nineteen
<br />‘Generally nobody behaves decently when they have power’-- Kingley Amis (1922-1995)
<br />Terror Eighty-three
<br />Raid Against B. Kilab at al-Zuji by al-Dahak ibn Sufyan al-Kilabi-August, 630CE
<br />Muhammad sent al-Dahak ibn Sufyan to al-Zuji to invite the people of B. Kilab to embrace Islam. When they refused, the Muslims attacked them and forced them to flee in terror. Among the Muslims was a devoted Jihadist, al-Asyad. He found his father, Salamah mounted on his own horse and asked him to accept Islam. The father berated al-Asyad for entering Islam. Al-asyad, became angry and hamstrung his father’s horse. When his father fell down, al-Asyad held his father till other Muslims surrounded him and killed the father. To hide this shameful, barbaric and unconscionable murder, Muslim historians, like Ibn S’ad specifically says that al-Asyad did not kill, with his own hands, his father.
<br />Terror Eighty-four
<br />Forced Conversion of Poet Ka’b-August, 630CE
<br />Ka’b ibn Zuhayr, a Meccan poet used to construct vicious poetry against Muhammad [Remember? the poets in those days were what journalists are today]. When Muhammad captured Mecca, he forced Ka’b’s brother, Bojayr (another poet) to convert to Islam. After becoming a Muslim Bojayr rejected his brother and came to Medina. Then he wrote to Ka’b that the Prophet was executing people who had lampooned him or otherwise offended him, and that every poet who had done such thing now fled Mecca and advised him (Ka’b) to come to Medina and submit to Muhammad or face a certain death. However, Ka’b replied in displeasing verses against his brother’s conversion to Islam. Muhammad was highly incensed and threatened Ka’b with terror. Ka’b, in desperation, to escape the wrath of Muhammad, sought asylum elsewhere but was unsuccessful. So with hopelessness, he presented himself before Muhammad and pleaded for a pardon. When he embraced Islam, Muhammad pardoned him.
<br />Terror Eighty-five
<br />Raid Against Abyssinian at Jeddah Coast by Alaqamah b. Mujazziz-September, 630CE
<br />A group of Abyssinian (Ethiopian) people arrived at the coastal port city of Jeddah. The Muslims feared that they were pirates and fled the town. When Muhammad learned about these purported attacks by these pirates, he dispatched, Alaqamah b. Mujazziz at the head of three hundred strong Muslim army. He chased the Abyssinians (or al-Habasha) and pursued them to their sanctuary at an island. When the tides rose, these so-called pirates fled fearing an attack from the Muslims.
<br />Terror Eighty-six
<br />Revenge Killing at Dhu Qarad by Alaqamah b. Mujazziz-September, 630CE
<br />After the successful operation on the Abyssinians at the coast of Jeddah by Alaqamah b. Mujazziz, Muhammad sent him to take revenge of the killing of the son of Abu Dhar Ghifari (Terror 40, CH. 11) on the day of Dhu Qarad. Alqama and his companions returned without fighting
<br />Terror Eighty-seven
<br />Destruction of B. Tayii idol Yakut at al-Fuls by Ali b. Talib-September, 630CE
<br />Ali marched out at the head of two hundred horsemen to plunder the worshipping place of the Tayii people Although many B. Tayii people were polytheists, its leader Adi b. Tayii, the son of the legendary generous Arab philanthropist Hatim Tayii was a Christian. Previously, he entered the fort of the Thaqif people at Nakhla who were mostly polytheists. This clearly indicates that, contrary to what the Muslim historians write about Jahiliya, the religious tolerance before the advent of Islam was impeccable in the Arabian Peninsula. When Muhammad attacked the Thaqif, Adi b. Hatim Tayii fled and stayed with his own people at al-Fuls. Ali made an early-morning surprise attack at al-Fuls, the temple where the idol of Yakut was held. Yakut was the idol of a horse representing swiftness. When the Muslim invaders destroyed this idol, Tayii leader, Adi b. Tayii again took to heels to Syria to join his Christian allies. The Muslims burned the al-Fuls temple to ground, plundered it and took plenty of booty, including three famous swords from under the rubble of Yakut. They also took a number of men, women and children as captives.
<br />Among the prisoners was Hatim’s daughter (i.e., Adi b. Hatim’s sister). Ali brought the sister of Adi and other captives to Muhammad. Hatim’s daughter and other Tayii prisoners were incarcerated in a mosque.
<br />She was a very old woman and pleaded mercy from Muhammad and requested his help to track down her brother, Adi. On her pitiful, repeated pleading, Muhammad released her and provided assistance to her to locate her fugitive brother.
<br />She came to her brother Adi in Syria mounted on the camel provided by Ali and pleaded with Adi to embrace Islam as she found Muhammad to be very kind and considerate. Adi followed her advice, came to Muhammad and listened to Muhammad’s harangue on Islam. As stated earlier, Adi b. Hatim was a Christian chief. He also used to collect one-fourth from the spoils of war. Muhammad accused him of collecting one-fourth of spoils from his men contravening the teachings of Christianity. (Note: Muhammad’s collection of spoils of war was one-fifth of spoils).
<br />When Muhammad asked the reasons for his hesitancy to embrace Islam, Adi pointed out to Muhammad that very few people accepted Islam those days. Then Muhammad promised a great wealth to whoever embraced his new faith. He also predicted the capture of Babylon. Hearing Muhammad’s promise of great wealth, Adi embraced Islam and Muhammad appointed him again the chief of B. Tayii.
<br />During this time, Muhammad’s predicted that the symbol for the last day was that a woman rides a camel without protection.
<br />Terror Eighty-eight
<br />Raid Against al-Jinab and B. Udrah at Bali by Ukkash b. Mihsan-October, 630CE
<br />Muhammad sent a strong army, led by Ukkash b. Mihsan to Bali to subdue the tribe of Udrah and al-Jinab. No details of this terror campaign are available.
<br />Terror Eighty-nine
<br />Killing of Polytheists is Laudable-October, 630CE
<br />When the various tribes of Arabian Peninsula realized the savage power of Muhammad’s army, they accepted the fact that it pays to succumb to Islam--at least materially. Many of these tribal leaders made deputations to Muhammad and offered their allegiance to him in return for a share in the plunder and the Islamic tax, viz: Jizya and Zakat. Some of the kings of Himyar (the rulers of Southern Arabia: Yemen, Hadhramaut, Oman, Bahrain, etc.) did just that. These kings were the vassals of the Persian Emperor. At that time the Persian Empire was on decline and these greedy kings did not mind changing their allegiance to Muhammad in return for good reward and to maintain their status-quo. They sent letters to Muhammad declaring their acceptance of Islam, and their desire to share the plunder and the revenue raised through extortion.
<br />Muhammad expressed his satisfaction over the acceptance of Islam by the Himyar kings. He lauded them for killing the polytheists and instructed them to obey Allah and His messenger, pay Zakat, give Khums (one-fifth of spoils) to Muhammad, the right of Muhammad of his special selection from the booty (Safi) in addition to Khums. Muhammad then enumerated details on Zakat. If a Jew or a Christian embraces Islam then his rights are the same as that of an ordinary Muslim. Jews and Christians are not to be forced to convert as long as they pay the Jizya tax of one Dinar for every adult or its equivalent in cloth. If they refuse to pay the Jizya then they become the enemy of Allah and Muhammad and are to be killed.
<br />Then Muhammad instructed the Himyar kings to hand over the Zakat and other payments to Muhammad’s tax collectors until they are satisfied with the collection. He further wrote thanking the Himyar kings for killing the polytheists. Muhammad wrote, “Malik B. Murrah al-Rahawa has reported to me that you were the first from Himyar to embrace Islam and that you have killed the polytheists, so rejoice at your good fortune. The Messenger of God is the master of [both] your rich and your poor. Alms are neither lawful to Muhammad nor to his family; it is a purifying tax to be spent on poor Muslims and the wayfarer…..”
<br />Terror Ninety
<br />The Raid on Tabuk by Muhammad-October, 630CE-April, 631CE
<br />After his return from the siege of Taif, Muhammad stayed in Medina for a few months, conducting a few more terror campaigns against the Arab tribes living nearby. Those raids and plunders have been described previously. Then, through grapevine, he received the news that the Byzantines were readying their troops at Tabuk to attack Medina. This was in retaliation against the unprovoked attack by the Muslims at Mu’tah, he surmised. It was also rumoured that the Roman emperor had paid their soldiers one year’s salary in advance to buy their loyalty. Muhammad immediately gave an order of general mobilisation for a military confrontation with the Byzantine army.
<br />It was a season of hard times with oppressive heat and a severe dry spell. So, many Muslims were reluctant to join in the Jihad. They were also quite tired of endless wars; they wanted to enjoy in peace, their new found wealth from spoils of wars in peace. Many approached Muhammad with an alibi to be exempt from the forthcoming war. Muhammad accepted the excuses of eighty-two of them, and they were given a reprieve from this Jihad. Breaking his tradition of maintaining secrecy on the destination of Jihad, Muhammad announced that the expedition would be against the Byzantine king at Tabuk. Despite their dislike for further Jihad, thirty-thousand Muslims got ready to take part in this expedition. This was the largest assembly of Muslim army ever put in motion in Arabia. Out of the thirty-thousand men, no less than ten thousand were cavalry. The only problem was the intense heat and the severe shortage of water.
<br />In the narration of this expedition, we gather some interesting insight into the Jihadists’ motivation for raid and plunder. Besides booty, enjoying infidel women was one of the prime reasons to join Jihad. Here is one such narration:
<br />A Jihadi, Jadd b. Qays was reluctant to go to Jihad when Muhammad approached him. He was fond of women. He replied, “O Messenger of God, please excuse me from this and do not prompt me. By God, my folk know no better admirer of women than I. I fear that if I see the women of the Banu Asfar (i.e., the Byzantine women) I shall not be able to control myself. Muhammad turned away from him saying, “I excuse you.” It was Jadd on whom Allah revealed verse 9:49, berating those who prefer to stay at home instead of fighting Allah also revealed verses 9:42-48 admonishing those who are reluctant to join in Jihad
<br />Another hypocrite incited the people not to join in the Jihad because of the intense heat and also by spreading rumours about Muhammad. To reprimand these hypocrites, Allah released verses 9:81-82, warning them that the heat of hell is far more intense. Many hypocrites gathered at the house of Suwaylim, the newly converted Muslim (previously, a Jew) to prevent men from joining Muhammad in the looming war. Muhammad instructed Talha b. Ubaydullah along with a few men to burn down Suwaylims’s house with all the people inside. Talha did just that. Most people escaped unharmed. However, one person broke his leg while jumping from the roof of the house.
<br />Muhammad sought financial help from the well-to-do people and many of them contributed generously towards this adventure. His son-in law Uthman b. Affan donated one thousand (1,000) Dinars, the highest contribution. However, a few Jihadists were turned away because Muhammad could not provide them with the resources to fight the war. They were chagrined. Some Jihadists were provided with only a camel and some dates to join in the expedition.
<br />Despite the odds, having made full preparation for the war, Muhammad set out for Tabuk with full alacrity. Tabuk was about 250 miles from Medina, on the border of the Byzantine Empire. At first, he pitched his tent at Thaniyat al-Wada. Abdullah ibn Ubayy, Muhammad’s nemesis joined him but he encamped separately from Muhammad. Then, when Muhammad started to march for Tabuk, Abdallah ibn Ubayy stayed behind with the hypocrites and the doubters.
<br />So, Allah revealed verse 9:48 regarding the futility of the machinations of the hypocrites. Abdallah ibn Ubayy died soon after Muhammad returned from Tabuk.
<br />Muhammad left behind Ali b. Abi Talib to look after his family. Some hypocrites angered Ali by spreading the slander that he was a burden to Muhammad. A furious Ali, taking his weapons, set off to meet Muhammad who was already on his way to Tabuk. Ali traveled swiftly and met Muhammad who was camped at al-Jurf. He then expressed his dismay at what the hypocrites were fabricating about him. Muhammad told Ali that hypocrites had lied; Muhammad asked Ali to return to his family and assured him that he Ali was to him as Aaron was to Moses with the exception that there would be no prophet after him (Muhammad). Pleased and satisfied with the answer of Muhammad, Ali went back to his family and Muhammad resumed his journey for Tabuk.
<br />While Muhammad was at al-Hijr, people drew water from a well to drink. After departing al-Hijr, he forbade his people from drinking or making ablution with water from a well in an area inhabited by Allahless people. If they used that water to make dough to prepare food then that food should be fed to the camels. He also forbade that none of his people should go out alone at night without a companion. One Jihadi violated this rule. He went alone at night to relieve himself and was choked on his way. Another Jihadist went out alone at night to look after his camel; he was carried away by the violent sandstorm. When Muhammad prayed for the man who was choked, he recovered. The other man was blown away and somehow returned to Medina.
<br />When people complained about no water, Muhammad prayed to Allah and He quickly sent a heavy cloud and it rained very profoundly.
<br />Muhammad moved on. On his way, his camel strayed and his companions went searching for it. One hypocrite then said that even being a prophet, Muhammad did not know where his camel was. Having heard of such an insult on his prophethood, Muhammad predicted where the strayed camel could be located. The searcher of the camel went there and found the lost camel.
<br />A band of hypocrites joining the Tabuk expedition expressed their doubt about winning the battle against the Byzantine and said some words to that effect. When Muhammad showed his displeasure at what they had uttered, these hypocrites told him that they were simply playing with words. On this, Allah revealed 9:65 that foretold of the hypocritical playful words of them.
<br />Terror Ninety-one
<br />Forced Conversion and Forced Jizya on Christians and the Jews-December, 631CE
<br />When the Muslim army was quite near to Tabuk, they found that there was no mobilisation of the Byzantine force whatsoever. The entire expedition was of no use and many of them became frustrated that they missed a great booty. To please his greedy Jihadists, Muhammad planned to raid the nearby tribes and to extort money from them. So, when he reached Tabuk he announced his threat to the nearby rulers. He sent a letter to Yuhanna b. Ru’bah (John), the Christian prince of Ayla asking him to submit to Islam or face being attacked. The prince quickly came with his cross and embraced Islam. He then concluded a treaty with Muhammad that forced him to pay Jizya tax of three hundred (300) Dinars (US$ 15,000) per year (i.e., one Dinar per-head, as there were three hundred inhabitants there) and, in the event of not following Muhammad’s injunction, old people are to be slain and the children to be taken as captives. Muhammad also ordered John to pay tributes to his favourite commanders like Zayd, Khalid, Maslama…etc.
<br />Similar treaties were also signed with the Jewish settlements of Makna, Adhruh and Jarba (an ancient fortress on the Roman road from Busra to Red sea). They were required to submit to Islam. To each was given a specified tax to be paid and Muhammad bound them to afford refuge and aid to any Muslim traveler or Muslims merchants who might need their assistance. Muhammad fixed the tax as fourth of whatever they produced.
<br />A few more acts of terror while at Tabuk will be illustrated in the next part of this episode.
<br />Muhammad wandered over the border for ten nights, inviting all to fight or make peace with him. Then he returned to Medina.
<br />The last (or the second last) Sura (9) was revealed during this period. A few of the most notorious verses on terror e.g., the verse of ‘sword’ (9:5) was revealed during this time, after Muhammad’s return from Tabuk. When he returned to Medina he rebuked those who stayed back in Medina without his permission. Allah approved His messenger’s admonition in verses 9:39-51. The most censured were the Bedouins who stayed away (9:97) from the Jihad.
<br />It is claimed by some biographers that, while returning from Tabuk an attempt was made by some of Muhammad’s soldiers (hypocrites) to kill him by throwing him over a cliff. However, these ‘hypocrites’ were not successful in their attempt, as Allah cast fear in them. When this attempt on Muhammad’s life was unsuccessful, Allah revealed the verse 9:73-74 asking Muhammad to be harsh with the infidels and the hypocrites.
<br />Continued in Chapter Twenty
<br />♣ ♣ ♣
<br />The Root of Terrorism a la Islamic style
<br />Chapter Twenty
<br />‘Here is America struck by Almighty Allah…..’--- Osama b. Ladin
<br />Terror Ninety-two
<br />Third Raid at Dumat al-Jandal: Forced Jizya on Ukaydir by Khalid b. Walid-March-April, 631
<br />After the withdrawal from Tabuk, and after the signing of a peace treaty with a few non-Muslim tribes, Muhammad felt secure. His terror tactics had been immensely successful, and he found no reason to move further. The only one he feared now was Ukaydir ibn Abd al-Malik al-Kindi, the Christian prince of Dumat al-Jandal (Duma). Without any firm evidence, Muhammad spread a rumour that Ukaydir was preparing to launch a treacherous attack on him. So, while readying the Muslim soldiers to return to Medina from Tabuk, he sent Khalid ibn Walid with five hundred cavalrymen to deal with this threat. The rest of the Muslim army were to return to Medina.
<br />Khalid seized this opportunity and attacked Duma. He met with very little resistance in the city. Its gates, however, remained tightly closed. When Khaild attacked Ukaydir’s fort, the latter was at the roof of his fortress with his wife. Ukaydir’s brother, Hasan, hearing some noise from the wild cows, mounted his horse and went out to hunt them. Khalid seized Hassan and killed him as he (Hasan) returned home from the hunting trip. Then he threatened to kill Ukaydir, unless the gates of the city were flung open. Ukaydir yielded. The Muslim army entered the fort and caught Ukaydir. Khalid took the gold-brocaded gown of Hassan and sent that to Muhammad through a courier. On receiving this golden gown, Muhammad slighted these royal outfits by saying, that Sa’d b. Muadh’s napkin in paradise was better than that. Then the Muslim army plundered the city of Dumah. They took two thousand camels, eight hundred sheep and four hundred armoury suits and a huge cache of arms. Khalid then returned to Tabuk with the booty, Ukaydir and another of Ukaydir’s brothers, Musad. When Khalid brought Ukaydir and his brother to Muhammad, the latter spared their lives on condition of payment of Jizya tax. Ukaydir and his brother Musad were released and they returned to their village kingdom. Sunaan Abu Dawud records that Muhammad spared Ukaydir’s life in exchange of Jizya.
<br />Book 19, Number 3031:
<br />Narrated Anas ibn Malik ; Uthman ibn Abu Sulayman:
<br />The Prophet (peace_be_upon_him) sent Khalid ibn al-Walid to Ukaydir of Dumah. He was seized and they brought him to him (i.e. the Prophet). He spared his life and made peace with him on condition that he should pay jizyah (poll-tax).
<br />As recorded in Sahih Bukhari 1.2.24, on this occasion Muhammad also declared that he had been ordered to fight the non-Muslims.
<br />Volume 1, Book 2, Number 24:
<br />Narrated Ibn 'Umar:
<br />Allah's Apostle said: "I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshipped but Allah and that Muhammad is Allah's Apostle, and offer the prayers perfectly and give the obligatory charity, so if they perform a that, then they save their lives an property from me except for Islamic laws and then their reckoning (accounts) will be done by Allah."
<br />Terror Ninety-three
<br />The Destruction of Wadd at Dumat al-Jandal by Khalid ibn Walid-April, 631CE
<br />Wadd, representing manly power, was the statue of a huge man, covered with two robes, clothed with one and cloaked with the other, carrying a sword on his waist and a bow on his shoulder. It was probably located in one of the palatial buildings of Duma. When Khalid b. Walid was at Duma, Muhammad gave him instructions to destroy this beautiful statue. Khalid proceeded to demolish the statue but faced resistance from B.Abd Wadd and B. Amir al-Ajdar who fought to defend the statue. In the fight that ensued, Khalid defeated them; then he smashed the statute into pieces and demolished the shrine. A man of B. Abd Wadd was killed. His grief stricken mother fell over his body and died.
<br />Terror Ninety-four
<br />The Destruction of an Opposition Mosque at Dhu Awan by Muhammad--April, 631CE
<br />Proceeding further from Tabuk on his way to Medina, Muhammad halted at Dhu Awan at Quba (about 4 kms. from Medina), an hour’s journey from Medina. There, an opposition Muslim group had built a mosque. Previously, while Muhammad was making preparations for the march to Tabuk, this group of Muslims approached Muhammad and said, “O Messenger of God, we have built a mosque for the sick and needy and for rainy and cold nights, and we would like you to visit us and pray for us.” Because Muhammad was too busy with his preparations for Tabuk, he excused himself from visiting this mosque but assured the dissident group that he would call on their mosque while returning to Medina (from Tabuk).
<br />When Muhammad halted at Dhu Awan, he accused its builders of being unjust and sent a band of Jihadists to burn and destroy the newly constructed mosque. He said to his band of destroyers, “Go to this mosque whose owners are unjust people and destroy and burn it.” His band of arsonists entered the mosque and set fire to it when it was filled with people assembled for the evening prayer. The worshippers dispersed in terror. Allah promptly sent down verse 9:107, 110, justifying the destruction of opposition mosques. To further validate his gutting of this mosque, Muhammad concocted the story that he suspected that the builders of the ‘Mosque of Dissent’ were planning to assassinate him.
<br />Then he extolled the virtue of the first mosque (known as Masjid Takwa) that was built by him at Quba when he migrated to Medina and where he had asked his followers to pray. This instruction is written in the Qur’an in verses 9:108-109.
<br />After the Jihadists returned to Medina, some of them started selling their arms, thinking that Jihad had ended; but Muhammad stopped that saying, “A party of my people will continue fighting for truth till the emergence of Antichrist.” He also claimed that Allah had ordered him to fight the infidels until the entire world is converted to Islam. Here is a Hadith from Sahih Bukhari on this:
<br />Volume 1, Book 2, Number 24:
<br />Narrated Ibn 'Umar:
<br />Allah's Apostle said: "I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshipped but Allah and that Muhammad is Allah's Apostle, and offer the prayers perfectly and give the obligatory charity, so if they perform that, then they save their lives an property from me except for Islamic laws and then their reckoning (accounts) will be done by Allah."
<br />Terror Ninety-five
<br />Destruction of al-Lat at Taif by Abu Sufyan b. Harb-April, 631CE
<br />Even after ten months since Muhammad lifted his siege on the Thaqif at Taif, the people there still practiced idolatry. As stated in an earlier part of this series, Urwa b. Masud, a Thaqif and the Quraysh negotiator at Hudaibiya went to Yemen to train on the use of war machines. On his return he found that all Meccans, except the tribes of Taif (i.e., Thaqif) had submitted to Islam. Realising the potential material gain to be had, he went to Medina and embraced Islam in the presence of Muhammad. Then Urwa wanted to return to Taif and invited his people to enter Islam too. Muhammad cautioned him saying that his people would fight him viciously because of his conversion to Islam, but Urwah was very confident that he would prevail.
<br />After arriving at Taif in the evening, Urwa announced his conversion in public and invited other Taif people to follow suit. Ascending the upper balcony of his palace, he called out the cry for prayer (Adhaan) at the top of his voice. The Taif people were greatly angered by his audacity, and showered arrows at him from all sides. He was gravely wounded in the arm and later died of this wound. When the news of his death reached Muhammad, he greatly praised Urwa for his bravery. Muhammad compared him to the prophet Yasin, who was slain by his people.
<br />The Thaqif people were pleased at the killing of Urwa, but their joy was very short-lived. They were now continuously harassed by attack from B. Hawazin under Malik These ferocious attacks cut off the cattle in the field, and destroyed the wells and pasture lands. Their resources started to dwindle fast and soon they did not have enough strength to fight back the Muslim Arabs surrounding them. So they sent a deputation of six Thaqif chiefs with fifteen or twenty followers to Medina to Muhammad. The leader of this delegation was Abd Yalil b. Amr b. Umayr. They started their journey a fortnight after Muhammad’s return to Medina from Tabuk. When the Taif party arrived at Medina, Muhammad gave them a cordial reception and pitched a tent near the mosque for their accommodation. The Thaqif delegates had no choice but to convert to Islam before starting to negotiate with Muhammad.
<br />A treaty was then drafted between the Thaqif people and Muhammad. During this stage they requested Muhammad to not demolish the idol of al-Lat for three years; Muhammad promptly declined their request.
<br />Then they reduced the time to a year but Muhammad refused-then for a month; still, Muhammad rejected their plea. The Thaqif people simply wanted a little time to prepare their women folk to bear the abject sorrow of demolishing al-Lat. The delegation then requested that they be exempted from prayer and from destroying their idols with their own hands. Allah sent down verse 17:73 warning Muhammad not to give any concession on prayers. So, on the question of prayer, Muhammad was stiff; on the matter of using their own hands to destroy the idol, Muhammad agreed that they would be exempt from it. Thus, the Thaqif people were compelled to embrace Islam on Muhammad’s terms. Nevertheless, Rodinson writes that Muhammad did make some compromise on observing the fast, i.e., he made fasting less strict for the Thaqif people. Even though they were very distraught, they said, “O Muhammad, we will give in to you on this issue even though it is demeaning.” Curiously, the treaty with the Thaqif people mentions Muhammad as Muhammad ibn Abdallah and not Muhammad the Messenger of Allah.
<br />After the Thaqif delegation left Muhammad, he sent Abu Sufyan b. Harb and al-Mughirah b. Shubah to destroy al-Lat. Al-Lat, a more recent idol than Manat, stood at Taif. She was a cubic rock. When they arrived at Taif, al-Mughirah demolished the idol of al-Lat with a pickaxe, then he burnt the temple to the ground. After the obliteration of al-Lat and her temple, al-Mughirah warned that all the Thaqif people will be killed if they retaliated. The women of Thaqif came out wailing bitterly and lamenting with their heads uncovered. After the idol of al-Lat was demolished, al-Mughirah took from under its foundation its jewellery and ornaments that were made of gold and onyx and sent them to Abu Sufyan. Muhammad instructed Abu Sufyan to pay off, from this loot, the debts of Urwah b. Masud and Urwa’s brother, al-Aswad b. Masud.
<br />With the destruction of al-Lat and the conversion of Thaqif, the subjugation of Hejaz to Islam was now complete.
<br />Terror Ninety-six
<br />The Genocide at Jurash, Yemen by Surad b. Abd Allah-October, 631CE
<br />Muhammad now envisaged the conquest of entire southern Arabia, especially Yemen. His previous attempts on this part of Arabia were not successful. Now that the entire Hejaz was under the grip of Islam, he commissioned Surad b. Abd Allah to attack Yemen.
<br />Having secured the authority from Muhammad to fight (i.e., to kill) the polytheists and having been provided with an army to do so, Surad b. Abd Allah al-Azdi made an attack at Jurash, a closed city, inhabited by the Yemeni tribes. Surad’s old enemy Khattam had taken refuge at this palace/fort. When the Yemenis learnt that the Muslim army was marching to strike, they shut themselves up in their city. The siege lasted for a month but Yemeni tribes would not come out of their sanctuary. So, Surad pretended to retreat. The Jurash inhabitants, thinking that the danger was over, came out from their refuge. The Muslims attacked them from behind with ruthless viciousness and inflicted heavy casualties.
<br />Before this attack came to the Jurash people, they had sent a team of two men to Muhammad for talks on peace. While they were at Medina, they learned that Surad had been despatched to Jurash but the team stayed in Medina while Surad was conducting the genocide there (Jurash). So, while with Muhammad, they enquired him of what was going on with their people at their land. Muhammad told the team that the Jurash people were being slaughtered like camels. Then Abu Bakr or Uthman advised the team of Jurash to implore Muhammad to save their people. They did accordingly, and Muhammad prayed to Allah for their people. When this team returned to Jurash they were astonished at the scale of pogrom by the Muslims.
<br />With fear and terror the delegation of Jurash then returned to Muhammad and embraced Islam.
<br />Terror Ninety-seven
<br />Plunder and Forced Conversion of B. Nakha at Mudhij, Yemen by Ali-October, 631
<br />Then Ali led a campaign with three hundred horsemen to Yemen against the B. Nakha, residing at Mudhij, announcing to them an ultimatum to accept Islam or face death. This was the first terror raid in Yemen with cavalry by Ali. This was also the first army of Hejaz led by Ali ever sent to conquer Yemen. Hitherto, it was always the Yemen army that was sent to conquer the Hejaz. At first, the tribe refused to accept Islam. A battle ensued and Ali’s army killed twenty enemy men. In the end the B. Nakha lost the fight, surrendered to Ali and embraced Islam. Some other tribes of the Mudhaj in Yemen also followed them. The Muslim raiders took hold of anything they could catch---booty, spoils, women, children, camels and goats. Ali returned with the booty and on reaching Mecca, joined Muhammad in his last pilgrimage.
<br />During this raid and plunder, Ali (Muhammad’s son-in-law) engaged in sex with captive women and Muhammad was quite pleased with his son-in-law’s lasciviousness. Here is a Hadith from Sahih Bukhari on the moral rectitude of Hazrat Ali:
<br />Volume 5, Book 59, Number 637:
<br />Narrated Buraida:
<br />The Prophet sent 'Ali to Khalid to bring the Khumus (of the booty) and I hated Ali, and 'Ali had taken a bath (after a sexual act with a slave-girl from the Khumus). I said to Khalid, "Don't you see this (i.e. Ali)?" When we reached the Prophet I mentioned that to him. He said, "O Buraida! Do you hate Ali?" I said, "Yes." He said, "Do you hate him, for he deserves more than that from the Khumlus."
<br />The B. Nakha then surrendered themselves to Muadh, Muhammad’s envoy in Yemen. Two hundred of them set out to tender a personal allegiance to Muhammad. They reached Medina at the beginning of the eleventh year of Hijra. This was the last deputation received by Muhammad. When Muhammad sent Muadh as the governor of Yemen he told him not to plunder the Yemeni people if they wilfully surrendered to Islam; otherwise, he was to take the best of their possessions. Here is a Hadith from Sahih Bukhari containing Muhammad’s instruction to Muadh:
<br />Volume 2, Book 24, Number 573:
<br />Narrated Abu Ma'bad,:
<br />(the slave of Ibn Abbas) Allah's Apostle said to Muadh when he sent him to Yemen, "You will go to the people of the Scripture. So, when you reach there, invite them to testify that none has the right to be worshipped but Allah, and that Muhammad is His Apostle. And if they obey you in that, tell them that Allah has enjoined on them five prayers in each day and night. And if they obey you in that tell them that Allah has made it obligatory on them to pay the Zakat which will be taken from the rich among them and given to the poor among them. If they obey you in that, then avoid taking the best of their possessions, and be afraid of the curse of an oppressed person because there is no screen between his invocation and Allah."
<br />Terror Ninety-eight
<br />Forced Conversion of Hamdan People at Yemen by Ali-December, 631CE
<br />With the successes of wanton genocide at Jurash and the forced conversion at Mudhij in Yemen, Muhammad now wanted to bring under the sword of Islam all the tribes living in Yemen. He, at first, sent Khalid b. Walid to convert all the people of Yemen. Khaild spent six months there inviting them to Islam but with very little success. So, Muhammad asked Khalid to return and sent Ali as his replacement. This was Ali’s second venture in Yemen. When Ali arrived in the city of Hamdan in Yemen, he offered his morning prayer there; people gathered around him; Ali lined up his soldiers in a row and read out the letter from Muhammad, commanding the people there to enter Islam or face the sword. Having heard of the scale of genocide at Jurash, all the terrified Hamdan people embraced Islam on the same day. When Muhammad received the news of conversion of Hamdan people through fear and coercion, he offered peace to them. Soon after the conversion of the Hamdan people, the rest of Yemen followed suit.
<br />Terror Ninety-nine
<br />Forced Conversion of Najran at North Yemen by Khalid b. Walid-February, 632CE
<br />This raid took place towards the last days of Muhammad, when there prevailed relative “Islamic peace” in Medina. Muhammad sent Khalid to Najran, in north Yemen against B. al-Harith b. Ka’b to call on the people of Najran (Christians, idolaters and those not in treaty with Muhammad) to embrace Islam or fight the Muslims. Najran was famous for its largely prosperous Christian community. There was also a sizeable number of pagans who lived amicably with their Christian brethren. All the Najran people belonged to the tribe of B. al-Harith. On arriving at Najran, Khalid issued an ultimatum, giving the residents three days notice to submit to Islam or face death.
<br />He proclaimed, “O people, accept Islam, and you will be safe.”
<br />The Najran people were now forced to accept Islam. Khalid stayed with them teaching them the Qur’an and Sunnah.of Muhammad.Then Khalid wrote to Muhammad informing him of the acceptance of Islam by B. al-Harith people under terror.
<br />Muhammad was pleased that B. al-Harith people accepted Islam through intimidation and without fighting. He wrote to Khalid to return to Medina and to bring along a delegation of B. al-Harith. When Khalid arrived with the delegates, Muhammad asked Khalid who those people were because they looked more like Indians. When Khalid informed the messenger of Allah that they were Yemeni Arabs, Muhammad admonished them repeatedly for resorting to fighting on previous occasions. He said, “Had Khalid b. al-Walid not written to me that you had surrendered and had not fought, I would have thrown your heads under your feet.”
<br />B. al-Harith people were the sons of slaves and had never committed injustice or fought unjustly. But Muhammad insisted that they did fight back in the pre-Islamic days. On this they replied, “O Messenger of God, we used to overpower those who fought us because we were the sons of slaves and were united, not divided, and never committed an injustice against anyone.” Muhammad agreed on what they said and he appointed Qays b. al-Husayn as their leader.
<br />Muhammad appointed Amr b. Hazm al-Ansari to instruct the B. al-Harith on Islam and to collect Zakat from them. He wrote a few instructions for Amr before he (Amr) set out for Najran: To fulfil contracts (5:1), to fear Allah (16:128), none but the purified shall touch the Qur’an (56:79), be severe with those who are unjust and inform people about the good news on paradise (11:18) and warn them of hell-fire, forbid people from praying in one garment unless it be garment whose ends could be doubled over the shoulders, can’t wrap oneself in one garment, can’t appeal to tribes and kinsmen when there is a dispute but appeal only to Allah, those who appeal to tribes and kinsmen should be put to the sword, perform ablution thoroughly with plentiful of water, offer prayers at appointed times, Ghusl (bath) is obligatory for prayers in congregation, the tax collector can take one-fifth of booty and Zakat from landed property-one-tenth from the land watered by streams and rain, one-twentieth from land watered by a leather bucket; two sheep for every ten camels, a cow for every forty cows and a bull or a cow calf for every thirty cows; one sheep for every forty sheep at pasture.
<br />Another version of this raid says that al-Harith was a Christian Bishop who refused to accept Islam. So, a delegate of them came to Medina to discuss theological matters. It is said that the Muslims were shocked and dazzled by the richness of the bishop of B. al-Harith when he visited Medina. Allah revealed verse 3:61 admonishing those who dispute with His Messenger In the end, al-Harith and his people decided to pay the Jizya tax to escape regular Muslim invasion in their territory. Muhammad accepted their decision and the Christian delegate returned to Najran.
<br />The Jizya tax was set as one dinar(or its substitute in clothes) for every adult, male or female, free or slave. If the Jews and the Christians refuse to pay Jizya tax then they become the enemy of Allah (so, liable to be killed).
<br />Terror One-hundred
<br />Destruction of Idol at Dhul Khalasa in Yemen and Forced Conversion of Various Tribes by Jarir ibn Abd Allah-April, 632CE
<br />Having witnessed, through terror, plunder and wanton genocide the ferocious power of Islam, many Yemeni tribes had no choice but to submit themselves to Muhammad and Islam. Amongst the Yemeni tribes who readily surrendered to Islam were the B. Murad, B. Zubaid, inhabiting the sea coast of Yemen and B. Kahlan who lived in Khaulan and B. Bajila. Muhammad sent Jarir ibn Abd Allah to Dhul Khalasa and forced the B. Bajila to destroy, with their own hands their famous idol of there. This idol of B. Bajilah was known as the Ka’ba of Yemen was a white quartz idol that stood between Mecca and Sa’na. The invading Muslims destroyed the temple, set it on fire and killed a hundred B. Bajila men including the custodian of the idol temple. Another two hundred men, belonging to B. Qubafah were also slaughtered. Other tribe of Yemen that was forced to submit to Muhammad was B. Jorsh. Sahih Bukhari narrates this genocide and plunder this way:
<br />Volume 5, Book 59, Number 641:
<br />Narrated Jarir:
<br />In the Pre-lslamic Period of Ignorance there was a house called Dhu-l-Khalasa or Al-Ka'ba Al-Yamaniya or Al-Ka'ba Ash-Shamiya. The Prophet said to me, "Won't you relieve me from Dhu-l-Khalasa?" So I set out with one-hundred-and-fifty riders, and we dismantled it and killed whoever was present there. Then I came to the Prophet and informed him, and he invoked good upon us and Al-Ahmas (tribe).
<br />A similar Hadith is narrated in 5.59.642 of Sahih Bukhari
<br />After completing the genocide at Dhu Khalasa, while Jarrir was returning to Medina, a messenger brought the news of that Muhammad had died. This is recorded in Sahih Bukhari in Hadith 5.59.645.
<br />C O N C L U S I O N
<br />This authentic compilation of the lengthy history of Islamic propagation has proved beyond a shadow of doubt that the central doctrine behind all the mindless terror, murder, and genocide carried out by the Jihadists of today is deeply rooted in the belief system of Islam. It is foolhardy and rather too simplistic to assume that the war on Islamic terror is not a war with Islam. A good Muslim (i.e. a Muslim by the Book) is a terrorist---it is the main message of the Qur’an, the holiest book of Islamic faith. Read the Qur’an from the beginning to the end, several times, and you will understand why the Islamic terrorists do what they are doing today all over the world. Read all the chapters of this book one more time and you will, for sure, grasp a true picture of the messenger of Allah, his aims, objectives and most importantly, his plans, methods, actions and all the logistics necessary to achieve the goal that he had set for the Muslims to achieve; that is, to make Islam the world religion even at the cost of the death of millions of lives.
<br />A Muslim who does not resort to Jihad (read violence, terror and murder) in order to force Islam on the world population is not a Muslim at all. Most Muslims do not follow Islam by the Book (Qur’an); and that is why they are not terrorists. Once they come to learn the ‘real Islam’-- the Islam preached and practiced by Muhammad -- they get a shock, bewildered and confused-they just search where could they find the ‘peaceful, tolerant, non-violent’ Islam that they always thought the religion to be. Alas! There is no peace in Islam, there is no tolerance in Islam; there is no compromise or negotiation in Islam. There is only ‘submission’ in Islam-the submission to the sword of Islam, as Muhammad said so eloquently, ‘Paradise is under the shades of swords (Sahih Bukhari; 4.52.73).’
<br />Let us not kid ourselves; the politically correct world may not be at war with Islam, but surely, Islam itself is at perpetual with the civilized world. In part one of this treatise it was mentioned that this war of Islam against the entire civilized world had been declared during the second pledge of Aqaba, when the nascent community of the Jihadists declared they were ready to fight and give up their lives for the protection of Muhammad and his Islam. The Islamists will not end this war until all people on earth surrender (read submit) to Islam, and, if necessary, by the sword (read war) and a wide slaughter. Imagine what will happen if the ‘true Muslims’ are able to stockpile a few nuclear bombs or biological and chemical weapons and their means of delivery. Nothing will stop them from dropping those bombs in the Western capitals, such as New York, Washington, London, Paris, Madrid, Brussels…..and so on.
<br />Please consider the economy of Jihad and Islamic terror. Please think how cheaply the Islamists run their terror operations, how inexpensively they buy the lives of young Jihadists to be sacrificed to commit un-imaginable terror and murder. It costs them virtually next to nothing, save for their training and the logistics, to recruit these live terrorists, and despatch them on terror missions. Please reflect on what motivates these terrorists to do what they do---it is none other than the Qur’an and ahadith. Islamic terrorism emanates from the teachings and practices of Muhammad. This book has proved this beyond any doubt by citing episode after episode, and by pointing out many uncanny similarities between the Islamic terrorism of today and those of Muhammad’s time. The Jihadists of today are following the exact footsteps of Muhammad---make no mistake on this. While the world is spending billions of dollars to fight Islamic terrorism militarily, doesn’t it make more sense to spend a fraction of that billion to unmask the fascistic face of Islam and the doctrine of terrorism that is an integral part of it? Let the vast majority of innocent Muslims who are not terrorists and who do not have an iota of what Islam is all about get this shocking message that Islam is not what they always thought it to be---that is, a peaceful religion. The sooner they realise this appalling truth, the sooner they will become a part of the civilised world and be respected. So long as they are in denial, they will, for sure, be a community despised and looked upon with suspicion. Let the Muslims themselves start fighting Islamic terrorism by its root.
<br />
<br />T H E E N D
<br />
<br />AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1096757780244722472004-10-02T23:57:00.000-07:002004-10-02T15:56:20.243-07:00Abuse of Islamic Epithets Part 7The Constitution Of Pakistan and the Qadiani Propoganda
<br />AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1096757614782998732004-10-02T23:54:00.000-07:002004-10-02T16:00:00.416-07:00Abuse of Islamic Epithets Part 6.7 Part 6.7
<br />ALL MUSLIMS ARE INFEDILS (KAFIRS) Ahmadiyya Jamaat and their followers today pretend to be the champions of Islam, claiming to have exemplary character. They go to extra length to advertise that Muslims have labelled them Kaafir whereas they are very peace-loving sect of Islam, who has never labelled anyone KAAFIR. They raise the slogan: LOVE FOR ALL, HATRED FOR NONE. However in real life all these claims fly in the face. The founder of Ahmadiyya Movement, Mirza Ghulam Ahmad Qadiani, has this to say about the Muslims (non-Ahmadi Muslims)
<br />"Except for the CHILDREN OF PROSTITUTE, whose hearts have been sealed by God, everyone else believes in me and has accepted me." (Aina-e-Kamalat-e-Islam, Roohani Khazain vol.5 p.547)
<br />"God has revealed to me that anyone to whom my message has reached and he has not accepted me , he is not a muslim." (Letter of Mirza to Dr. Abdul Hakeem Khan Patialvi)
<br />"I have God's inspiration that he who does not follow you and will not enter your Ba'ith and remain your opponent, he is disobedient of God and His Prophet, Hellish." (Advertisement in M'ayaar-ul-Akhyar by Mirza Ghulam p.8)
<br />"Thus remember as God has informed me, it is forbidden and absolutely forbidden to pray behind any disbeliever and hesitant; but is should be that your imam should be one of you." (Arbaeen No 3, Roohani Khazain vol.17 p.417 footnote)
<br />Some one asked a question and Mirza has replied to it. Both are mentioned in his book, Haqeeqat-ul-Wahi. I quote:
<br />"Question: Huzoor-e-aali has mentioned in thousands of places that it is not at all right to call KAFIR a Kalima-go (one who recites a Kalima) and an Ahle-Qibla. It is quite obvious that except those Momineen who become Kafir by rejecting you, just by not accepting you no one becomes a Kafir. But you write to Abdul Hakeem Khan that anyone who has recieved my message and he has not accepted me, he is not muslim. There is contradiction between this statement and the statements in previous books. Earlier in Tiryaq-ul-Quloob etc you had mentioned that no one becomes Kafir by not accepting you and now you are writing that by rejecting me he becomes a Kafir.
<br />Answer: This is strange that you consider the person who rejects me and the person who calls me Kafir as two different persons, whereas in the eyes of God he is the same type; because he who does not accept me is because he considers me a fabricator.... apart from this, he who does not accept me, he does not believe in God and His Prophet as well, because there is God92s and his Prophet's prophecy regarding me" (Haqeeqat-ul-Wahi, Roohani Khazain vol.22 p.167)
<br />"It is our obligation that we do not consider non-ahmadis as muslims and do not pray behind them, because for us they have rejected one prophet (Mirza Ghulam) of God. This is a religious matter and no one has any right to do anything in it." (Anwar-e-Khilafat, by Mirza Mahmood, Khalifa 2, p.90)
<br />"All muslims who are not included in the initiation of Maseeh Mowood, even if they have not heard the name of Maseeh Mowood, they are Kafir and out of the fold of Islam. I admit that these are my beliefs." (Aina-e-Sadaqat, by Mirza Mahmood, 2nd Khalifa, p.35)
<br />"Every one who accepts Moses but not Eisa or accepts Eisa but not Mohammad or accepts Mohammad but not Maseeh Mowood, he is not only Kafir but a hardened Kafir and is out of the fold of Islam. (Kalimat-alFasl by Mirza Basheer Ahmad s/o Mirza Ghulam p.110)
<br />Question: "Is it permitted to say May God Bless the departed soul, forgive him and send him to Paradise for a person who was not included in Ahmadiyyat?" Answer: "The KUFR of non-Ahmadis is proven by evident signs and it is not permitted to ask for forgiveness for non-believers (KUFFAR)." (Al-Fazl Qadian vol.8, No. 59, 7th Feb 1921)
<br />"Non-Ahmadis are the disbelievers therefore their funeral prayers should not be offered, but if an infant of non-ahmadi dies, why should we not pray his funaral prayer, he is not a disbeliever of Maseeh Mowood? I ask the inquirer, that if this is true than why don't we offer funeral prayer of a Hindu or a Christian child? How many people offer their funeral prayer?" (Anwar-e-Khilafat, Mirza Mahmood, 2nd Khalifa, p.93)
<br />"It is the order of Hazrat Maseeh Mowood and firm order that no ahmadi should give his daughter to non-ahmadi. It is obligatory on every ahmadi to carry it out..... there is great loss in it, besides this marriage is not permitted." (Barakat-e-Khilafat by Mirza Mehmood p.73)
<br />"Our prayers are separate from Non-ahmadis, it is forbidden to give our girls to them, we are stopped to offer their funeral prayers. Now what is left that we can participate with them? There are only two kinds of relations - religious and worldly. For religious relations, it is the gathering for prayers and for worldly relations, it is the marriage and both are forbidden for us." (Mirza Basheer Ahmad s/o Mirza Ghulam, Kalimat alFasl p.169)
<br />"The point is now quite clear. If it is 'Kufr' (infedility) to deny the Gracious Prophet (Muhammad pbuh), it must also be 'Kufr' to deny the Promised Messiah, because the Promised Messiah is in no way a separate being from the Gracious Prophet; rather he is the same (Muhammad incarnate). If anyone is not deemed a Kafir for denying the Promised Messiah, then anyone else who denies the Gracious Prophet also cannot be considered a Kafir. How is it possible that denying him in his first birth as Prophet should be regarded as Kufr, but denying him in his (reincarnated) second birth as prophet should not be regarded as Kufr, when, as claimed by the Promised Messiah, his (Mirza's birth as Muhammad incarnate) spiritual attainment is stronger, complete and severe." (Kalimatul Fasl, pages 146-147, as cited in the Review of Religions, dated March-April 1915)
<br />"Any person who believes in Moses but does not believe in Christ, or believes in Christ but does not believe in Muhammad, or believes in Muhammad but does not believe in the Promised Messiah, is not only a Kafir, but a 'pakka' (confirmed) Kafir, and (he is) out of the fold of Islam." (Kalimatul Fasl, page 110, by Mirza Bashir Ahmad, M.A.)
<br />"All such Muslims who did not swear allegiance to the promised Masih (Mirza Ghulam Ahmad of Qadian), even though they did not hear the name of the Promised Masih, are Kafir and debarred from the fold of Islam." (Aiena-e-Sadaqat, page 35, by Mirza Mahmud Ahmad Qadiani).
<br />Goto Part 7 - The Constitution of Pakistan and the Qadiani Propaganda
<br />AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0tag:blogger.com,1999:blog-7036850.post-1096757312048264112004-10-02T23:49:00.000-07:002004-10-02T16:00:52.656-07:00Abuse of Islamic Epithets Part 6.6 Part 6.6
<br />MIRZA GHULAM, THE FINAL PROPHET?
<br />"Time and again I have said that according to the verse 'wa aakhareena minhum lamma yalhaqoo behim - and others of them who have not yet joined them..'(al-Quran 62:3) in BUROOZI form (translated by qadianis as Image/Alter-ego/Counter-type) I am the same prophet, the KHATUM-UL-ANBIYA (Last of the Prophets). And twenty years ago God named me Muhammad and Ahmad in Braheen-e-Ahmadiyya, and declared that I am the Holy Prophet's (pbuh) incarnation. Thus my prophethood in no way clashes with the status of Holy Prophet pbuh as the Last of Prophets, because shadow is inseperable from the original. Since I am Muhammad in a 'shadowy way', thus this way the Seal of the Last of the Prophets is not broken, because the prophethood of Muhammad (pbuh) remained with Muhammad." (Mirza Ghulam in Ek Ghalti Ka Izala, Roohani Khazain vol.18, p.212)
<br />"Blessed is he who has recognised me. Of all the paths to God I am the Last Path, and of all his Lights, I am the last Light. Unfortunate is he who forsakes me, because without me all is darkness". (Kashti-e-Nooh, Roohani Khazain, vol.19, p.61)
<br />"I am the only one selected in this Ummah to get the name of 'Prophet '. No one else deserved this name.... and it was bound to happen... so that as mentioned in the Sahih Hadith that 'there will be only one such person', that prophecy is fulfilled." (Haqeeqatul Wahi, Roohani Khazain vol 22 p.407)
<br />"The Prophethood ended on our Prophet (pbuh). Therefore after Him there is no Prophet except who has been illuminated by His Light and who has been made His inheritor by God. Know that Finality was given to Muhammad (pbuh) since the Begining; and then given to him (i.e. Mirza) who was taught by His Spirit and made His shadow. Thus blessed is the one who taught and blessed is the one who learned (i.e. Mirza). Thus FINALITY was destined for the SIXTH MILLENEUM, which is the sixth day in the days of God...... Thus the Promised Messiah was born in the SIXTH Millenium." (Zamima Khutba Ilhamiah, Roohani Khazain vol 16 p. 310)
<br />
<br />" 'wa laakin Rasool Allah wa Khatam anNabieen' There is a prophecy hidden in this verse which is that now there is a seal on Prophethood till the Day of Judgement, and except in the Buroozi Form, which is He Himself, no one else has the power to openly get the Hidden Knowledge from God, like Prophets; and since that Burooz of Muhammad which was promised since early times, is ME, therefore the prophethood in Buroozi form is given to me. Now the whole world is helpless in front of this Prophethood because there is seal on Prophethood. One Burooz of Muhammad with all the Qulities of Muhammad was destined for later times, thus he has appeared. Now apart from this window there is no other window left to drink the water of prophethood." (Aik Ghalti ka azala, Roohani Khazain vol 18 p.215 )
<br />"Dead are those who did not accept one Holy Messenger. Blessed is the one who had recognised me. Amongst ALL THE WAYS of Allah I am the last Way and from all His Lights, I am the Last Light. Unfortunate is the one leaves me, since without me there is all darkness." (Kishtee-e-Nooh, Roohani Khazain vol 19 p.61)
<br />Mirza Basheer Ahmad s/o Mirza Ghulam writes:
<br />"Thus only one person got the status of Prophethood in the Ummah of Muhammad....except for the Promised Messiah (mirza) no one followed Holy Prophet to such perfection to be called the Shadow of Holy Prophet. Therefore only Promised Messiah was chosen to be called the Prophet." (Kalimat Al-Fasl, Review of Religions, Qadian, p.116, No.3, vol. 14)
<br />Official Qadiani Magazine wrote:
<br />"These quotations prove that except for the Promised Messiah no one else can be a Prophet...After Holy Prophet (pbuh) only one Prophet was neccesary and the coming of too many Prophets would have hindered the Wisdom and Schemes of God." (Tasheed-ul-azhan, Qadian, No.8, vol.12, p.11 dated August 1917)
<br /><a href="http://alhafeez.org/rashid/kalma6_7.htm">Goto Part 6.7 - All Muslims are Infedils</a>
<br />AmeerAlihttp://www.blogger.com/profile/05550151325818467578noreply@blogger.com0